4👑☸SN 55 all 74 suttas

SN 55.1 Cakkavattirāja: A Wheel-Turning Monarch


1. Cakkavattirājasutta	1. A Wheel-Turning Monarch
Sāvatthinidānaṃ.	At Sāvatthī.
Tatra kho bhagavā … pe … etadavoca:	There the Buddha … said:
“kiñcāpi, bhikkhave, rājā cakkavattī catunnaṃ dīpānaṃ issariyādhipaccaṃ rajjaṃ kāretvā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati devānaṃ tāvatiṃsānaṃ sahabyataṃ, so tattha nandane vane accharāsaṅghaparivuto dibbehi ca pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreti, so catūhi dhammehi asamannāgato, atha kho so aparimuttova nirayā aparimutto tiracchānayoniyā aparimutto pettivisayā aparimutto apāyaduggativinipātā.	“monks, suppose a wheel-turning monarch were to rule as sovereign lord over these four continents. And when his body breaks up, after death, he’s reborn in a good place, a heavenly realm, in the company of the gods of the Thirty-Three. There he entertains himself in the Garden of Delight, escorted by a band of nymphs, and supplied and provided with the five kinds of heavenly sensual stimulation. Still, as he’s lacking four things, he’s not exempt from hell, the animal realm, or the ghost realm. He’s not exempt from places of loss, bad places, the underworld.
Kiñcāpi, bhikkhave, ariyasāvako piṇḍiyālopena yāpeti, nantakāni ca dhāreti, so catūhi dhammehi samannāgato, atha kho so parimutto nirayā parimutto tiracchānayoniyā parimutto pettivisayā parimutto apāyaduggativinipātā.	Now suppose a noble-one's-disciple wears rags and feeds on scraps of alms-food. Still, as they have four things, they’re exempt from hell, the animal realm, or the ghost realm. They’re exempt from places of loss, bad places, the underworld.

Katamehi catūhi?	What four?
Idha, bhikkhave, ariyasāvako buddhe aveccappasādena samannāgato hoti:	It’s when a noble-one's-disciple has experiential confidence in the Buddha:
‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti.	‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’
Dhamme aveccappasādena samannāgato hoti:	They have experiential confidence in The Dharma:
‘svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī’ti.	‘The Dharma is well explained by the Buddha—realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.’
Saṅghe aveccappasādena samannāgato hoti:	They have experiential confidence in the Saṅgha:
‘suppaṭipanno bhagavato sāvakasaṅgho, ujuppaṭipanno bhagavato sāvakasaṅgho, ñāyappaṭipanno bhagavato sāvakasaṅgho, sāmīcippaṭipanno bhagavato sāvakasaṅgho, yadidaṃ—cattāri purisayugāni aṭṭha purisapuggalā, esa bhagavato sāvakasaṅgho āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassā’ti.	‘The Saṅgha of the Buddha’s disciples is practicing the way that’s good, straightforward, methodical, and proper. It consists of the four pairs, the eight individuals. This is the Saṅgha of the Buddha’s disciples that is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of greeting with joined palms, and is the supreme field of merit for the world.’
Ariyakantehi sīlehi samannāgato hoti akhaṇḍehi acchiddehi asabalehi akammāsehi bhujissehi viññuppasatthehi aparāmaṭṭhehi samādhisaṃvattanikehi.	Furthermore, a noble-one's-disciple’s ethical conduct is loved by the noble ones, unbroken, unflawed, unblemished, untainted, liberating, praised by sensible people, not mistaken, and leading to undistractible-lucidity.
Imehi catūhi dhammehi samannāgato hoti.	These are the four factors of stream-entry that they have.
Yo ca, bhikkhave, catunnaṃ dīpānaṃ paṭilābho, yo catunnaṃ dhammānaṃ paṭilābho catunnaṃ dīpānaṃ paṭilābho catunnaṃ dhammānaṃ paṭilābhassa kalaṃ nāgghati soḷasin”ti.	And, monks, gaining these four continents is not worth a sixteenth part of gaining these four things.”

SN 55.3 Dīghāvuupāsaka: With Dīghāvu


3. Dīghāvuupāsakasutta	3. With Dīghāvu
Ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.	At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground.
Tena kho pana samayena dīghāvu upāsako ābādhiko hoti dukkhito bāḷhagilāno.	Now at that time the lay follower Dhīgāvu was sick, suffering, gravely ill.
Atha kho dīghāvu upāsako pitaraṃ jotikaṃ gahapatiṃ āmantesi:	Then he addressed his father, the householder Jotika:
“ehi tvaṃ, gahapati, yena bhagavā tenupasaṅkama; upasaṅkamitvā mama vacanena bhagavato pāde sirasā vanda:	“Please, householder, go to the Buddha, and in my name bow with your head to his feet. Say to him:
‘dīghāvu, bhante, upāsako ābādhiko hoti dukkhito bāḷhagilāno.	‘Sir, the lay follower Dhīgāvu is sick, suffering, gravely ill.
So bhagavato pāde sirasā vandatī’ti.	He bows with his head to your feet.’
Evañca vadehi:	And then say:
‘sādhu kira, bhante, bhagavā yena dīghāvussa upāsakassa nivesanaṃ tenupasaṅkamatu anukampaṃ upādāyā’”ti.	‘Sir, please visit him at his home out of compassion.’”
“Evaṃ, tātā”ti kho jotiko gahapati dīghāvussa upāsakassa paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho jotiko gahapati bhagavantaṃ etadavoca:	“Yes, dear,” replied Jotika. He did as Dīghāvu asked.
“dīghāvu, bhante, upāsako ābādhiko hoti dukkhito bāḷhagilāno.
So bhagavato pāde sirasā vandati.
Evañca vadeti:
‘sādhu kira, bhante, bhagavā yena dīghāvussa upāsakassa nivesanaṃ tenupasaṅkamatu anukampaṃ upādāyā’”ti.
Adhivāsesi bhagavā tuṇhībhāvena.	The Buddha consented in silence.

Atha kho bhagavā nivāsetvā pattacīvaramādāya yena dīghāvussa upāsakassa nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā dīghāvuṃ upāsakaṃ etadavoca:	Then the Buddha robed up in the morning and, taking his bowl and robe, went to the home of the lay follower Dīghāvu, sat down on the seat spread out, and said to him:
“kacci te, dīghāvu, khamanīyaṃ, kacci yāpanīyaṃ? Kacci dukkhā vedanā paṭikkamanti, no abhikkamanti; paṭikkamosānaṃ paññāyati, no abhikkamo”ti?	“I hope you’re coping, Dīghāvu; I hope you’re getting better. I hope that your pain is fading, not growing, that its fading is evident, not its growing.”
“Na me, bhante, khamanīyaṃ, na yāpanīyaṃ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṃ paññāyati, no paṭikkamo”ti.	“Sir, I’m not keeping well, I’m not alright. The pain is terrible and growing, not fading; its growing is evident, not its fading.”
“Tasmātiha te, dīghāvu, evaṃ sikkhitabbaṃ:	“So, Dīghāvu, you should train like this:
‘buddhe aveccappasādena samannāgato bhavissāmi—itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavāti.	‘I will have experiential confidence in the Buddha …
Dhamme … pe …	The Dharma …
saṅghe … pe …	the Saṅgha …
ariyakantehi sīlehi samannāgato bhavissāmi akhaṇḍehi … pe … samādhisaṃvattanikehi’.	And I will have the ethical conduct loved by the noble ones … leading to undistractible-lucidity.’
Evañhi te, dīghāvu, sikkhitabban”ti.	That’s how you should train.”

“Yānimāni, bhante, bhagavatā cattāri sotāpattiyaṅgāni desitāni, saṃvijjante dhammā mayi, ahañca tesu dhammesu sandissāmi.	“Sir, these four factors of stream-entry that were taught by the Buddha are found in me, and I am seen in them.
Ahañhi, bhante, buddhe aveccappasādena samannāgato—itipi so bhagavā … pe … satthā devamanussānaṃ buddho bhagavāti.	For I have experiential confidence in the Buddha …
Dhamme … pe …	The Dharma …
saṅghe … pe …	the Saṅgha …
ariyakantehi sīlehi samannāgato akhaṇḍehi … pe … samādhisaṃvattanikehī”ti.	And I have the ethical conduct loved by the noble ones … leading to undistractible-lucidity.”
“Tasmātiha tvaṃ, dīghāvu, imesu catūsu sotāpattiyaṅgesu patiṭṭhāya cha vijjābhāgiye dhamme uttari bhāveyyāsi.	“In that case, Dīghāvu, grounded on these four factors of stream-entry you should further develop these six things that play a part in realization.
Idha tvaṃ, dīghāvu, sabbasaṅkhāresu aniccānupassī viharāhi, anicce dukkhasaññī, dukkhe anattasaññī pahānasaññī virāgasaññī nirodhasaññīti.	You should meditate observing the impermanence of all conditions, perceiving suffering in impermanence, perceiving not-self in suffering, perceiving giving up, perceiving fading away, and perceiving cessation.
Evañhi te, dīghāvu, sikkhitabban”ti.	That’s how you should train.”

“Yeme, bhante, bhagavatā cha vijjābhāgiyā dhammā desitā, saṃvijjante dhammā mayi, ahañca tesu dhammesu sandissāmi.	“These six things that play a part in realization that were taught by the Buddha are found in me, and I embody them.
Ahañhi, bhante, sabbasaṅkhāresu aniccānupassī viharāmi, anicce dukkhasaññī, dukkhe anattasaññī pahānasaññī virāgasaññī nirodhasaññī.	For I meditate observing the impermanence of all conditions, perceiving suffering in impermanence, perceiving not-self in suffering, perceiving giving up, perceiving fading away, and perceiving cessation.
Api ca me, bhante, evaṃ hoti:	But still, sir, I think:
‘mā hevāyaṃ jotiko gahapati mamaccayena vighātaṃ āpajjī’”ti.	‘I hope Jotika doesn’t suffer grief when I’ve gone.’”
“Mā tvaṃ, tāta dīghāvu, evaṃ manasākāsi.	Jotika said: “Dear Dīghāvu, don’t focus on that.
Iṅgha tvaṃ, tāta dīghāvu, yadeva te bhagavā āha, tadeva tvaṃ sādhukaṃ manasi karohī”ti.	Come on, dear Dīghāvu, you should closely focus on what the Buddha is saying.”

Atha kho bhagavā dīghāvuṃ upāsakaṃ iminā ovādena ovaditvā uṭṭhāyāsanā pakkāmi.	When the Buddha had given this advice he got up from his seat and left.
Atha kho dīghāvu upāsako acirapakkantassa bhagavato kālamakāsi.	Not long after the Buddha left, Dīghāvu passed away.
Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ:	Then several monks went up to the Buddha, bowed, sat down to one side, and said to him:
“yo so, bhante, dīghāvu nāma upāsako bhagavatā saṃkhittena ovādena ovadito so kālaṅkato.	“Sir, the lay follower named Dīghāvu, who was advised in brief by the Buddha, has passed away.
Tassa kā gati, ko abhisamparāyo”ti?	Where has he been reborn in his next life?”
“Paṇḍito, bhikkhave, dīghāvu upāsako, paccapādi dhammassānudhammaṃ, na ca maṃ dhammādhikaraṇaṃ vihesesi.	“monks, the lay follower Dīghāvu was astute. He practiced in line with the Dharmas, and did not trouble me about the Dharmas.
Dīghāvu, bhikkhave, upāsako pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko tattha parinibbāyī anāvattidhammo tasmā lokā”ti.	With the ending of the five lower fetters, he’s been reborn spontaneously, and will become nirvana'd there, not liable to return from that world.”

SN 55.5 Dutiyasāriputta: With Sāriputta (2nd)


5. Dutiyasāriputtasutta	5. With Sāriputta (2nd)
Atha kho āyasmā sāriputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ sāriputtaṃ bhagavā etadavoca:	Then Sāriputta went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:
“‘sotāpattiyaṅgaṃ, sotāpattiyaṅgan’ti hidaṃ, sāriputta, vuccati.	“Sāriputta, they speak of a ‘factor of stream-entry’.
Katamaṃ nu kho, sāriputta, sotāpattiyaṅgan”ti?	What is a factor of stream-entry?”
“Sappurisasaṃsevo hi, bhante, sotāpattiyaṅgaṃ, saddhammassavanaṃ sotāpattiyaṅgaṃ, yonisomanasikāro sotāpattiyaṅgaṃ, dhammānudhammappaṭipatti sotāpattiyaṅgan”ti.	“Sir, the factors of stream-entry are associating with good people, listening to the true Dharma, proper attention, and practicing in line with The Dharma.”
“Sādhu sādhu, sāriputta.	“Good, good, Sāriputta!
Sappurisasaṃsevo hi, sāriputta, sotāpattiyaṅgaṃ, saddhammassavanaṃ sotāpattiyaṅgaṃ, yonisomanasikāro sotāpattiyaṅgaṃ, dhammānudhammappaṭipatti sotāpattiyaṅgaṃ.	For the factors of stream-entry are associating with good people, listening to the true Dharma, proper attention, and practicing in line with The Dharma.

‘Soto, soto’ti hidaṃ, sāriputta, vuccati.	Sāriputta, they speak of ‘the stream’.
Katamo nu kho, sāriputta, soto”ti?	What is the stream?”
“Ayameva hi, bhante, ariyo aṭṭhaṅgiko maggo soto, seyyathidaṃ—	“Sir, the stream is simply this noble eightfold path, that is:
sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhī”ti.	right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity.”
“Sādhu sādhu, sāriputta.	“Good, good, Sāriputta!
Ayameva hi, sāriputta, ariyo aṭṭhaṅgiko maggo soto, seyyathidaṃ—	For the stream is simply this noble eightfold path, that is:
sammādiṭṭhi … pe … sammāsamādhi.	right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity.

‘Sotāpanno, sotāpanno’ti hidaṃ, sāriputta, vuccati.	Sāriputta, they speak of ‘a stream-enterer’.
Katamo nu kho, sāriputta, sotāpanno”ti?	What is a stream-enterer?”
“Yo hi, bhante, iminā ariyena aṭṭhaṅgikena maggena samannāgato ayaṃ vuccati sotāpanno, svāyaṃ āyasmā evaṃnāmo evaṅgotto”ti.	“Sir, anyone who possesses this noble eightfold path is called a stream-enterer, the venerable of such and such name and clan.”
“Sādhu sādhu, sāriputta.	“Good, good, Sāriputta!
Yo hi, sāriputta, iminā ariyena aṭṭhaṅgikena maggena samannāgato ayaṃ vuccati sotāpanno, svāyaṃ āyasmā evaṃnāmo evaṅgotto”ti.	For anyone who possesses this noble eightfold path is called a stream-enterer, the venerable of such and such name and clan.”

SN 55.6 Thapati: The Chamberlains


6. Thapatisutta	6. The Chamberlains
Sāvatthinidānaṃ.	At Sāvatthī
Tena kho pana samayena sambahulā bhikkhū bhagavato cīvarakammaṃ karonti:	At that time several monks were making a robe for the Buddha, thinking that
“niṭṭhitacīvaro bhagavā temāsaccayena cārikaṃ pakkamissatī”ti.	when his robe was finished and the three months of the rains residence had passed the Buddha would set out wandering.
Tena kho pana samayena isidattapurāṇā thapatayo sādhuke paṭivasanti kenacideva karaṇīyena.	Now at that time the chamberlains Isidatta and Purāṇa were residing in Sādhuka on some business.
Assosuṃ kho isidattapurāṇā thapatayo:	They heard about this.
“sambahulā kira bhikkhū bhagavato cīvarakammaṃ karonti:
‘niṭṭhitacīvaro bhagavā temāsaccayena cārikaṃ pakkamissatī’”ti.

Atha kho isidattapurāṇā thapatayo magge purisaṃ ṭhapesuṃ:	So they posted someone on the road, saying:
“yadā tvaṃ, ambho purisa, passeyyāsi bhagavantaṃ āgacchantaṃ arahantaṃ sammāsambuddhaṃ, atha amhākaṃ āroceyyāsī”ti.	“My good man, let us know when you see the Blessed One coming, the perfected one, the fully awakened Buddha.”
Dvīhatīhaṃ ṭhito kho so puriso addasa bhagavantaṃ dūratova āgacchantaṃ.	And that person stood there for two or three days before they saw the Buddha coming off in the distance.
Disvāna yena isidattapurāṇā thapatayo tenupasaṅkami; upasaṅkamitvā isidattapurāṇe thapatayo etadavoca:	When they saw him, they went to the chamberlains and said:
“ayaṃ so, bhante, bhagavā āgacchati arahaṃ sammāsambuddho.	“Sirs, the Blessed One, the perfected one, the fully awakened Buddha is coming.
Yassadāni kālaṃ maññathā”ti.	Please come at your convenience.”

Atha kho isidattapurāṇā thapatayo yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā bhagavantaṃ piṭṭhito piṭṭhito anubandhiṃsu.	Then the chamberlains went up to the Buddha, bowed, and followed behind him.
Atha kho bhagavā maggā okkamma yena aññataraṃ rukkhamūlaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.	And then the Buddha left the road, went to the root of a tree, and sat down on the seat spread out.
Isidattapurāṇā thapatayo bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu.	The chamberlains Isidatta and Purāṇa bowed, sat down to one side,
Ekamantaṃ nisinnā kho te isidattapurāṇā thapatayo bhagavantaṃ etadavocuṃ:	and said to the Buddha:

“Yadā mayaṃ, bhante, bhagavantaṃ suṇāma:	“Sir, when we hear that
‘sāvatthiyā kosalesu cārikaṃ pakkamissatī’ti, hoti no tasmiṃ samaye anattamanatā hoti domanassaṃ:	you will be setting out from Sāvatthī to wander in the Kosalan lands, we’re sad and upset, thinking that
‘dūre no bhagavā bhavissatī’ti.	you will be far from us.
Yadā pana mayaṃ, bhante, bhagavantaṃ suṇāma:	And when we hear that
‘sāvatthiyā kosalesu cārikaṃ pakkanto’ti, hoti no tasmiṃ samaye anattamanatā hoti domanassaṃ:	you are setting out from Sāvatthī to wander in the Kosalan lands, we’re sad and upset, thinking that
‘dūre no bhagavā’ti.	you are far from us.

Yadā pana mayaṃ, bhante, bhagavantaṃ suṇāma:	And when we hear that
‘kosalehi mallesu cārikaṃ pakkamissatī’ti, hoti no tasmiṃ samaye anattamanatā hoti domanassaṃ:	you will be setting out from the Kosalan lands to wander in the Mallian lands, we’re sad and upset, thinking that
‘dūre no bhagavā bhavissatī’ti.	you will be far from us.
Yadā pana mayaṃ, bhante, bhagavantaṃ suṇāma:	And when we hear that
‘kosalehi mallesu cārikaṃ pakkanto’ti, hoti no tasmiṃ samaye anattamanatā hoti domanassaṃ:	you are setting out from the Kosalan lands to wander in the Mallian lands, we’re sad and upset, thinking that
‘dūre no bhagavā’ti.	you are far from us.

Yadā pana mayaṃ, bhante, bhagavantaṃ suṇāma:	And when we hear that
‘mallehi vajjīsu cārikaṃ pakkamissatī’ti, hoti no tasmiṃ samaye anattamanatā hoti domanassaṃ:	you will be setting out from the Mallian lands to wander in the Vajjian lands …
‘dūre no bhagavā bhavissatī’ti.
Yadā pana mayaṃ, bhante, bhagavantaṃ suṇāma:
‘mallehi vajjīsu cārikaṃ pakkanto’ti, hoti no tasmiṃ samaye anattamanatā hoti domanassaṃ:
‘dūre no bhagavā’ti.

Yadā pana mayaṃ, bhante, bhagavantaṃ suṇāma:
‘vajjīhi kāsīsu cārikaṃ pakkamissatī’ti, hoti no tasmiṃ samaye anattamanatā hoti domanassaṃ:	you will be setting out from the Vajjian lands to wander in the Kāsian lands …
‘dūre no bhagavā bhavissatī’ti.
Yadā pana mayaṃ, bhante, bhagavantaṃ suṇāma:
‘vajjīhi kāsīsu cārikaṃ pakkanto’ti, hoti no tasmiṃ samaye anattamanatā hoti domanassaṃ:
‘dūre no bhagavā’ti.

Yadā pana mayaṃ, bhante, bhagavantaṃ suṇāma:
‘kāsīhi māgadhe cārikaṃ pakkamissatī’ti, hoti no tasmiṃ samaye anattamanatā hoti domanassaṃ:	you will be setting out from the Kāsian lands to wander in the Māgadhan lands …
‘dūre no bhagavā bhavissatī’ti.
Yadā pana mayaṃ, bhante, bhagavantaṃ suṇāma:
‘kāsīhi māgadhe cārikaṃ pakkanto’ti, hoti anappakā no tasmiṃ samaye anattamanatā hoti anappakaṃ domanassaṃ:	you are setting out from the Kāsian lands to wander in the Māgadhan lands, we’re sad and upset, thinking that
‘dūre no bhagavā’ti.	you are far from us.

Yadā pana mayaṃ, bhante, bhagavantaṃ suṇāma:	But when we hear that
‘māgadhehi kāsīsu cārikaṃ pakkamissatī’ti, hoti no tasmiṃ samaye attamanatā hoti somanassaṃ:	you will be setting out from the Māgadhan lands to wander in the Kāsian lands, we’re happy and joyful, thinking that
‘āsanne no bhagavā bhavissatī’ti.	you will be near to us.
Yadā pana mayaṃ, bhante, bhagavantaṃ suṇāma:	And when we hear that
‘māgadhehi kāsīsu cārikaṃ pakkanto’ti, hoti no tasmiṃ samaye attamanatā hoti somanassaṃ:	you are setting out from the Māgadhan lands to wander in the Kāsian lands …
‘āsanne no bhagavā’ti.

Yadā pana mayaṃ, bhante, bhagavantaṃ suṇāma:
‘kāsīhi vajjīsu cārikaṃ pakkamissatī’ti, hoti no tasmiṃ samaye attamanatā hoti somanassaṃ:	you will be setting out from the Kāsian lands to wander in the Vajjian lands …
‘āsanne no bhagavā bhavissatī’ti.
Yadā pana mayaṃ, bhante, bhagavantaṃ suṇāma:
‘kāsīhi vajjīsu cārikaṃ pakkanto’ti, hoti no tasmiṃ samaye attamanatā hoti somanassaṃ:
‘āsanne no bhagavā’ti.

Yadā pana mayaṃ, bhante, bhagavantaṃ suṇāma:
‘vajjīhi mallesu cārikaṃ pakkamissatī’ti, hoti no tasmiṃ samaye attamanatā hoti somanassaṃ:	you will be setting out from the Vajjian lands to wander in the Mallian lands …
‘āsanne no bhagavā bhavissatī’ti.
Yadā pana mayaṃ, bhante, bhagavantaṃ suṇāma:
‘vajjīhi mallesu cārikaṃ pakkanto’ti, hoti no tasmiṃ samaye attamanatā hoti somanassaṃ:
‘āsanne no bhagavā’ti.

Yadā pana mayaṃ, bhante, bhagavantaṃ suṇāma:
‘mallehi kosale cārikaṃ pakkamissatī’ti, hoti no tasmiṃ samaye attamanatā hoti somanassaṃ:	you will be setting out from the Mallian lands to wander in the Kosalan lands …
‘āsanne no bhagavā bhavissatī’ti.
Yadā pana mayaṃ, bhante, bhagavantaṃ suṇāma:
‘mallehi kosale cārikaṃ pakkanto’ti, hoti no tasmiṃ samaye attamanatā hoti somanassaṃ:
‘āsanne no bhagavā’ti.

Yadā pana mayaṃ, bhante, bhagavantaṃ suṇāma:
‘kosalehi sāvatthiṃ cārikaṃ pakkamissatī’ti, hoti no tasmiṃ samaye attamanatā hoti somanassaṃ:	you will be setting out in the Kosalan lands to wander to Sāvatthī, we’re happy and joyful, thinking that
‘āsanne no bhagavā bhavissatī’ti.	you will be near to us.
Yadā pana mayaṃ, bhante, bhagavantaṃ suṇāma:	And when we hear that
‘sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme’ti, hoti anappakā no tasmiṃ samaye attamanatā hoti anappakaṃ somanassaṃ:	you are staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery we have no little happiness and joy, thinking that
‘āsanne no bhagavā’”ti.	you are near to us.”

“Tasmātiha, thapatayo, sambādho gharāvāso rajāpatho, abbhokāso pabbajjā.	“Well then, chamberlains, living in a house is cramped and dirty, but the life of one gone forth is wide open.
Alañca pana vo, thapatayo, appamādāyā”ti.	Just this much is enough to be assiduous.”
“Atthi kho no, bhante, etamhā sambādhā añño sambādho sambādhataro ceva sambādhasaṅkhātataro cā”ti.	“Sir, for us there is something that’s even more cramped than that, and is considered as such.”
“Katamo pana vo, thapatayo, etamhā sambādhā añño sambādho sambādhataro ceva sambādhasaṅkhātataro cā”ti?	“What is that?”

“Idha mayaṃ, bhante, yadā rājā pasenadi kosalo uyyānabhūmiṃ niyyātukāmo hoti, ye te rañño pasenadissa kosalassa nāgā opavayhā te kappetvā, yā tā rañño pasenadissa kosalassa pajāpatiyo piyā manāpā tā ekaṃ purato ekaṃ pacchato nisīdāpema.	“Sir, it’s when King Pasenadi of Kosala wants to go and visit a park. We have to harness and prepare his royal elephants. Then we have to seat his dear and beloved wives on the elephants, one in front of us, and one behind.
Tāsaṃ kho pana, bhante, bhaginīnaṃ evarūpo gandho hoti, seyyathāpi nāma gandhakaraṇḍakassa tāvadeva vivariyamānassa, yathā taṃ rājakaññānaṃ gandhena vibhūsitānaṃ.	Those sisters smell like a freshly opened perfume box; that’s how the royal ladies smell with makeup on.
Tāsaṃ kho pana, bhante, bhaginīnaṃ evarūpo kāyasamphasso hoti, seyyathāpi nāma tūlapicuno vā kappāsapicuno vā, yathā taṃ rājakaññānaṃ sukhedhitānaṃ.	The touch of those sisters is like a tuft of cotton-wool or kapok; that’s how dainty the royal ladies are.
Tasmiṃ kho pana, bhante, samaye nāgopi rakkhitabbo hoti, tāpi bhaginiyo rakkhitabbā honti, attāpi rakkhitabbo hoti.	Now at that time we must look after the elephants, the sisters, and ourselves.
Na kho pana mayaṃ, bhante, abhijānāma tāsu bhaginīsu pāpakaṃ cittaṃ uppādetā.	But we don’t recall having a bad thought regarding those sisters.
Ayaṃ kho no, bhante, etamhā sambādhā añño sambādho sambādhataro ceva sambādhasaṅkhātataro cā”ti.	This is that thing that’s even more cramped than that, and is considered as such.”

“Tasmātiha, thapatayo, sambādho gharāvāso rajāpatho, abbhokāso pabbajjā.	“Well then, chamberlains, living in a house is cramped and dirty, but the life of one gone forth is wide open.
Alañca pana vo, thapatayo, appamādāya.	Just this much is enough to be assiduous.
Catūhi kho, thapatayo, dhammehi samannāgato ariyasāvako sotāpanno hoti avinipātadhammo niyato sambodhiparāyaṇo.	A noble-one's-disciple who has four things is a stream-enterer, not liable to be reborn in the underworld, bound for awakening.

Katamehi catūhi?	What four?
Idha, thapatayo, ariyasāvako buddhe aveccappasādena samannāgato hoti—	It’s when a noble-one's-disciple has experiential confidence in the Buddha …
itipi so bhagavā … pe … satthā devamanussānaṃ buddho bhagavāti.
Dhamme … pe …	The Dharma …
saṅghe … pe …	the Saṅgha …
vigatamalamaccherena cetasā ajjhāgāraṃ vasati muttacāgo payatapāṇi vossaggarato yācayogo dānasaṃvibhāgarato.	They live at home rid of the stain of stinginess, freely generous, open-handed, loving to let go, committed to charity, loving to give and to share.
Imehi kho, thapatayo, catūhi dhammehi samannāgato ariyasāvako sotāpanno hoti avinipātadhammo niyato sambodhiparāyaṇo.	A noble-one's-disciple who has these four things is a stream-enterer, not liable to be reborn in the underworld, bound for awakening.

Tumhe kho, thapatayo, buddhe aveccappasādena samannāgatā—	And you have experiential confidence in the Buddha …
itipi so bhagavā … pe … satthā devamanussānaṃ buddho bhagavāti.
Dhamme … pe …	The Dharma …
saṅghe … pe …	the Saṅgha …
yaṃ kho pana kiñci kule deyyadhammaṃ sabbaṃ taṃ appaṭivibhattaṃ sīlavantehi kalyāṇadhammehi.	And whatever there is in your family that’s available to give, you share it all with those who are ethical, of good character.
Taṃ kiṃ maññatha, thapatayo,	What do you think, chamberlains?
katividhā te kosalesu manussā ye tumhākaṃ samasamā, yadidaṃ—	How many people among the Kosalans are your equal
dānasaṃvibhāge”ti?	when it comes to giving and sharing?”
“Lābhā no, bhante, suladdhaṃ no, bhante.	“We’re fortunate, sir, so very fortunate,
Yesaṃ no bhagavā evaṃ pajānātī”ti.	in that the Buddha understands us like this.”

SN 55.7 Veḷudvāreyya: The People of Bamboo Gate


7. Veḷudvāreyyasutta	7. The People of Bamboo Gate
Evaṃ me sutaṃ—	So I have heard.
ekaṃ samayaṃ bhagavā kosalesu cārikaṃ caramāno mahatā bhikkhusaṃghena saddhiṃ yena veḷudvāraṃ nāma kosalānaṃ brāhmaṇagāmo tadavasari.	At one time the Buddha was wandering in the land of the Kosalans together with a large Saṅgha of monks when he arrived at a village of the Kosalan brahmins named Bamboo Gate.
Assosuṃ kho te veḷudvāreyyakā brāhmaṇagahapatikā:	The brahmins and householders of Bamboo Gate heard:
“samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito kosalesu cārikaṃ caramāno mahatā bhikkhusaṃghena saddhiṃ veḷudvāraṃ anuppatto.	“It seems the ascetic Gotama—a Sakyan, gone forth from a Sakyan family—has arrived at Bamboo Gate, together with a large Saṅgha of monks.
Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato:	He has this good reputation:
‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’.	‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’
So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti.	He has realized with his own insight this world—with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—and he makes it known to others.
So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti.	He teaches Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure.
Sādhu kho pana tathārūpānaṃ arahataṃ dassanaṃ hotī”ti.	It’s good to see such perfected ones.”

Atha kho te veḷudvāreyyakā brāhmaṇagahapatikā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā appekacce bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Appekacce bhagavatā saddhiṃ sammodiṃsu; sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. Appekacce yena bhagavā tenañjaliṃ paṇāmetvā ekamantaṃ nisīdiṃsu. Appekacce bhagavato santike nāmagottaṃ sāvetvā ekamantaṃ nisīdiṃsu. Appekacce tuṇhībhūtā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te veḷudvāreyyakā brāhmaṇagahapatikā bhagavantaṃ etadavocuṃ:	Then the brahmins and householders of Bamboo Gate went up to the Buddha. Before sitting down to one side, some bowed, some exchanged greetings and polite conversation, some held up their joined palms toward the Buddha, some announced their name and clan, while some kept silent. Seated to one side they said to the Buddha:
“mayaṃ, bho gotama, evaṅkāmā evaṃchandā evaṃadhippāyā—	“Master Gotama, these are our wishes, desires, and hopes.
puttasambādhasayanaṃ ajjhāvaseyyāma, kāsikacandanaṃ paccanubhaveyyāma, mālāgandhavilepanaṃ dhāreyyāma, jātarūparajataṃ sādiyeyyāma, kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjeyyāma.	We wish to live at home with our children; to use sandalwood imported from Kāsi; to wear garlands, perfumes, and makeup; and to accept gold and money. And when our body breaks up, after death, we wish to be reborn in a good place, a heavenly realm.
Tesaṃ no bhavaṃ gotamo amhākaṃ evaṅkāmānaṃ evaṃchandānaṃ evaṃadhippāyānaṃ tathā dhammaṃ desetu yathā mayaṃ puttasambādhasayanaṃ ajjhāvaseyyāma … pe … sugatiṃ saggaṃ lokaṃ upapajjeyyāmā”ti.	Given that we have such wishes, may the Buddha teach us the Dhamma so that we may achieve them.”

“Attupanāyikaṃ vo, gahapatayo, dhammapariyāyaṃ desessāmi.	“Householders, I will teach you an explanation of the Dhamma that’s relevant to oneself.
Taṃ suṇātha, sādhukaṃ manasi karotha, bhāsissāmī”ti.	Listen and pay close attention, I will speak.”
“Evaṃ, bho”ti kho te veḷudvāreyyakā brāhmaṇagahapatikā bhagavato paccassosuṃ.	“Yes, sir,” they replied.
Bhagavā etadavoca:	The Buddha said this:

“Katamo ca, gahapatayo, attupanāyiko dhammapariyāyo?	“And what is the explanation of the Dhamma that’s relevant to oneself?
Idha, gahapatayo, ariyasāvako iti paṭisañcikkhati:	It’s when a noble-one's-disciple reflects:
‘ahaṃ khosmi jīvitukāmo amaritukāmo sukhakāmo dukkhappaṭikūlo.	‘I want to live and don’t want to die; I want to be happy and recoil from pain.
Yo kho maṃ jīvitukāmaṃ amaritukāmaṃ sukhakāmaṃ dukkhappaṭikūlaṃ jīvitā voropeyya, na metaṃ assa piyaṃ manāpaṃ.	Since this is so, if someone were to take my life, I wouldn’t like that.
Ahañceva kho pana paraṃ jīvitukāmaṃ amaritukāmaṃ sukhakāmaṃ dukkhappaṭikūlaṃ jīvitā voropeyyaṃ, parassapi taṃ assa appiyaṃ amanāpaṃ.	But others also want to live and don’t want to die; they want to be happy and recoil from pain. So if I were to take the life of someone else, they wouldn’t like that either.
Yo kho myāyaṃ dhammo appiyo amanāpo, parassa peso dhammo appiyo amanāpo.	The thing that is disliked by me is also disliked by others.
Yo kho myāyaṃ dhammo appiyo amanāpo, kathāhaṃ paraṃ tena saṃyojeyyan’ti.	Since I dislike this thing, how can I inflict it on someone else?’
So iti paṭisaṅkhāya attanā ca pāṇātipātā paṭivirato hoti, parañca pāṇātipātā veramaṇiyā samādapeti, pāṇātipātā veramaṇiyā ca vaṇṇaṃ bhāsati.	Reflecting in this way, they give up killing living creatures themselves. And they encourage others to give up killing living creatures, praising the giving up of killing living creatures.
Evamassāyaṃ kāyasamācāro tikoṭiparisuddho hoti.	So their bodily behavior is purified in three points.

Puna caparaṃ, gahapatayo, ariyasāvako iti paṭisañcikkhati:	Furthermore, a noble-one's-disciple reflects:
‘yo kho me adinnaṃ theyyasaṅkhātaṃ ādiyeyya, na metaṃ assa piyaṃ manāpaṃ.	‘If someone were to steal from me, I wouldn’t like that.
Ahañceva kho pana parassa adinnaṃ theyyasaṅkhātaṃ ādiyeyyaṃ, parassapi taṃ assa appiyaṃ amanāpaṃ.	But if I were to steal from someone else, they wouldn’t like that either.
Yo kho myāyaṃ dhammo appiyo amanāpo, parassa peso dhammo appiyo amanāpo.	The thing that is disliked by me is also disliked by others.
Yo kho myāyaṃ dhammo appiyo amanāpo, kathāhaṃ paraṃ tena saṃyojeyyan’ti.	Since I dislike this thing, how can I inflict it on someone else?’
So iti paṭisaṅkhāya attanā ca adinnādānā paṭivirato hoti, parañca adinnādānā veramaṇiyā samādapeti, adinnādānā veramaṇiyā ca vaṇṇaṃ bhāsati.	Reflecting in this way, they give up stealing themselves. And they encourage others to give up stealing, praising the giving up of stealing.
Evamassāyaṃ kāyasamācāro tikoṭiparisuddho hoti.	So their bodily behavior is purified in three points.

Puna caparaṃ, gahapatayo, ariyasāvako iti paṭisañcikkhati:	Furthermore, a noble-one's-disciple reflects:
‘yo kho me dāresu cārittaṃ āpajjeyya, na metaṃ assa piyaṃ manāpaṃ.	‘If someone were to have sexual relations with my wives, I wouldn’t like it.
Ahañceva kho pana parassa dāresu cārittaṃ āpajjeyyaṃ, parassapi taṃ assa appiyaṃ amanāpaṃ.	But if I were to have sexual relations with someone else’s wives, he wouldn’t like that either.
Yo kho myāyaṃ dhammo appiyo amanāpo, parassa peso dhammo appiyo amanāpo.	The thing that is disliked by me is also disliked by others.
Yo kho myāyaṃ dhammo appiyo amanāpo, kathāhaṃ paraṃ tena saṃyojeyyan’ti.	Since I dislike this thing, how can I inflict it on others?’
So iti paṭisaṅkhāya attanā ca kāmesumicchācārā paṭivirato hoti, parañca kāmesumicchācārā veramaṇiyā samādapeti, kāmesumicchācārā veramaṇiyā ca vaṇṇaṃ bhāsati.	Reflecting in this way, they give up sexual misconduct themselves. And they encourage others to give up sexual misconduct, praising the giving up of sexual misconduct.
Evamassāyaṃ kāyasamācāro tikoṭiparisuddho hoti.	So their bodily behavior is purified in three points.

Puna caparaṃ, gahapatayo, ariyasāvako iti paṭisañcikkhati:	Furthermore, a noble-one's-disciple reflects:
‘yo kho me musāvādena atthaṃ bhañjeyya, na metaṃ assa piyaṃ manāpaṃ.	‘If someone were to distort my meaning by lying, I wouldn’t like it.
Ahañceva kho pana parassa musāvādena atthaṃ bhañjeyyaṃ, parassapi taṃ assa appiyaṃ amanāpaṃ.	But if I were to distort someone else’s meaning by lying, they wouldn’t like it either.
Yo kho myāyaṃ dhammo appiyo amanāpo, parassa peso dhammo appiyo amanāpo.	The thing that is disliked by me is also disliked by someone else.
Yo kho myāyaṃ dhammo appiyo amanāpo, kathāhaṃ paraṃ tena saṃyojeyyan’ti.	Since I dislike this thing, how can I inflict it on others?’
So iti paṭisaṅkhāya attanā ca musāvādā paṭivirato hoti, parañca musāvādā veramaṇiyā samādapeti, musāvādā veramaṇiyā ca vaṇṇaṃ bhāsati.	Reflecting in this way, they give up lying themselves. And they encourage others to give up lying, praising the giving up of lying.
Evamassāyaṃ vacīsamācāro tikoṭiparisuddho hoti.	So their verbal behavior is purified in three points.

Puna caparaṃ, gahapatayo, ariyasāvako iti paṭisañcikkhati:	Furthermore, a noble-one's-disciple reflects:
“yo kho maṃ pisuṇāya vācāya mitte bhindeyya, na metaṃ assa piyaṃ manāpaṃ.	‘If someone were to break me up from my friends by divisive speech, I wouldn’t like it.
Ahañceva kho pana paraṃ pisuṇāya vācāya mitte bhindeyyaṃ, parassapi taṃ assa appiyaṃ amanāpaṃ … pe …	But if I were to break someone else from their friends by divisive speech, they wouldn’t like it either. …’
evamassāyaṃ vacīsamācāro tikoṭiparisuddho hoti.	So their verbal behavior is purified in three points.

Puna caparaṃ, gahapatayo, ariyasāvako iti paṭisañcikkhati:	Furthermore, a noble-one's-disciple reflects:
“yo kho maṃ pharusāya vācāya samudācareyya, na metaṃ assa piyaṃ manāpaṃ.	‘If someone were to attack me with harsh speech, I wouldn’t like it.
Ahañceva kho pana paraṃ pharusāya vācāya samudācareyyaṃ, parassapi taṃ assa appiyaṃ amanāpaṃ.	But if I were to attack someone else with harsh speech, they wouldn’t like it either. …’
Yo kho myāyaṃ dhammo … pe …
evamassāyaṃ vacīsamācāro tikoṭiparisuddho hoti.	So their verbal behavior is purified in three points.

Puna caparaṃ, gahapatayo, ariyasāvako iti paṭisañcikkhati:	Furthermore, a noble-one's-disciple reflects:
‘yo kho maṃ samphabhāsena samphappalāpabhāsena samudācareyya, na metaṃ assa piyaṃ manāpaṃ.	‘If someone were to annoy me by talking silliness and nonsense, I wouldn’t like it.
Ahañceva kho pana paraṃ samphabhāsena samphappalāpabhāsena samudācareyyaṃ, parassapi taṃ assa appiyaṃ amanāpaṃ.	But if I were to annoy someone else by talking silliness and nonsense, they wouldn’t like it either.’
Yo kho myāyaṃ dhammo appiyo amanāpo, parassa peso dhammo appiyo amanāpo.	The thing that is disliked by me is also disliked by another.
Yo kho myāyaṃ dhammo appiyo amanāpo, kathāhaṃ paraṃ tena saṃyojeyyan’ti.	Since I dislike this thing, how can I inflict it on another?’
So iti paṭisaṅkhāya attanā ca samphappalāpā paṭivirato hoti, parañca samphappalāpā veramaṇiyā samādapeti, samphappalāpā veramaṇiyā ca vaṇṇaṃ bhāsati.	Reflecting in this way, they give up talking nonsense themselves. And they encourage others to give up talking nonsense, praising the giving up of talking nonsense.
Evamassāyaṃ vacīsamācāro tikoṭiparisuddho hoti.	So their verbal behavior is purified in three points.

So buddhe aveccappasādena samannāgato hoti—	And they have experiential confidence in the Buddha …
itipi so bhagavā … pe … satthā devamanussānaṃ buddho bhagavāti;
dhamme … pe …	The Dharma …
saṃghe aveccappasādena samannāgato hoti suppaṭipanno bhagavato sāvakasaṃgho … pe … anuttaraṃ puññakkhettaṃ lokassāti.	the Saṅgha …
ariyakantehi sīlehi samannāgato hoti akhaṇḍehi … pe … samādhisaṃvattanikehi.	And they have the ethical conduct loved by the noble ones … leading to undistractible-lucidity.
Yato kho, gahapatayo, ariyasāvako imehi sattahi saddhammehi samannāgato hoti imehi catūhi ākaṅkhiyehi ṭhānehi, so ākaṅkhamāno attanāva attānaṃ byākareyya:	When a noble-one's-disciple has these seven good qualities and these four desirable states they may, if they wish, declare of themselves:
‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto, sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo’”ti.	‘I’ve finished with rebirth in hell, the animal realm, and the ghost realm. I’ve finished with all places of loss, bad places, the underworld. I am a stream-enterer! I’m not liable to be reborn in the underworld, and am bound for awakening.’”

Evaṃ vutte, veḷudvāreyyakā brāhmaṇagahapatikā bhagavantaṃ etadavocuṃ:	When he had spoken, the brahmins and householders of Bamboo Gate said to the Buddha:
“abhikkantaṃ, bho gotama … pe …	“Excellent, Master Gotama! …
ete mayaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāma dhammañca bhikkhusaṃghañca.	We go for refuge to Master Gotama, to The Dharma, and to the monk Saṅgha.
Upāsake no bhavaṃ gotamo dhāretu ajjatagge pāṇupete saraṇaṃ gate”ti.	From this day forth, may Master Gotama remember us as lay followers who have gone for refuge for life.”

SN 55.8 Paṭhamagiñjakāvasatha: In the Brick Hall (1st)


8. Paṭhamagiñjakāvasathasutta	8. In the Brick Hall (1st)
Evaṃ me sutaṃ—	So I have heard.
ekaṃ samayaṃ bhagavā ñātike viharati giñjakāvasathe.	At one time the Buddha was staying at Nādika in the brick house.
Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca:	Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him:

“Sāḷho nāma, bhante, bhikkhu kālaṅkato;	“Sir, the monk named Sāḷha has passed away.
tassa kā gati ko abhisamparāyo?	Where has he been reborn in his next life?
Nandā nāma, bhante, bhikkhunī kālaṅkatā;	The nun named Nandā,
tassā kā gati ko abhisamparāyo?
Sudatto nāma, bhante, upāsako kālaṅkato;	the layman named Sudatta,
tassa kā gati ko abhisamparāyo?
Sujātā nāma, bhante, upāsikā kālaṅkatā;	and the laywoman named Sujātā have passed away.
tassā kā gati, ko abhisamparāyo”ti?	Where have they been reborn in the next life?”

“Sāḷho, ānanda, bhikkhu kālaṅkato āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihāsi.	“Ānanda, the monk Sāḷha passed away having realized the undefiled freedom of heart and freedom by wisdom in this very life, having realized it with his own insight due to the ending of defilements.
Nandā, ānanda, bhikkhunī kālaṅkatā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātikā tattha parinibbāyinī anāvattidhammā tasmā lokā.	The nun Nandā passed away having ended the five lower fetters. She’s been reborn spontaneously, and will be nirvana'd there, not liable to return from that world.
Sudatto, ānanda, upāsako kālaṅkato tiṇṇaṃ saṃyojanānaṃ parikkhayā rāgadosamohānaṃ tanuttā sakadāgāmī; sakideva imaṃ lokaṃ āgantvā dukkhassantaṃ karissati.	The layman Sudatta passed away having ended three fetters, and weakened greed, hate, and delusion. He’s a once-returner; he will come back to this world once only, then make an end of suffering.
Sujātā, ānanda, upāsikā kālaṅkatā tiṇṇaṃ saṃyojanānaṃ parikkhayā sotāpannā avinipātadhammā niyatā sambodhiparāyaṇā.	The laywoman Sujātā passed away having ended three fetters. She’s a stream-enterer, not liable to be reborn in the underworld, bound for awakening.

Anacchariyaṃ kho panetaṃ, ānanda, yaṃ manussabhūto kālaṃ kareyya;	It’s hardly surprising that a human being should pass away.
tasmiṃ tasmiñce maṃ kālaṅkate upasaṅkamitvā etamatthaṃ paṭipucchissatha. Vihesā pesā, ānanda, assa tathāgatassa.	But if you should come and ask me about it each and every time someone dies that would be a bother for me.
Tasmātihānanda, dhammādāsaṃ nāma dhammapariyāyaṃ desessāmi; yena samannāgato ariyasāvako ākaṅkhamāno attanāva attānaṃ byākareyya:	So Ānanda, I will teach you the explanation of the Dhamma called ‘the mirror of The Dharma’. A noble-one's-disciple who has this may declare of themselves:
‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto, sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo’.	‘I’ve finished with rebirth in hell, the animal realm, and the ghost realm. I’ve finished with all places of loss, bad places, the underworld. I am a stream-enterer! I’m not liable to be reborn in the underworld, and am bound for awakening.’

Katamo ca so, ānanda, dhammādāso dhammapariyāyo; yena samannāgato ariyasāvako ākaṅkhamāno attanāva attānaṃ byākareyya:	And what is that mirror of The Dharma?
‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto, sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo’?

Idha, ānanda, ariyasāvako buddhe aveccappasādena samannāgato hoti—itipi so bhagavā … pe … satthā devamanussānaṃ buddho bhagavāti.	It’s when a noble-one's-disciple has experiential confidence in the Buddha …
Dhamme … pe …	The Dharma …
saṅghe … pe …	the Saṅgha …
ariyakantehi sīlehi samannāgato hoti akhaṇḍehi … pe … samādhisaṃvattanikehi.	And they have the ethical conduct loved by the noble ones … leading to undistractible-lucidity.
Ayaṃ kho so, ānanda, dhammādāso dhammapariyāyo;	This is that mirror of The Dharma.
yena samannāgato ariyasāvako ākaṅkhamāno attanāva attānaṃ byākareyya:	A noble-one's-disciple who has this may declare of themselves:
‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto, sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo’”ti.	‘I’ve finished with rebirth in hell, the animal realm, and the ghost realm. I’ve finished with all places of loss, bad places, the underworld. I am a stream-enterer! I’m not liable to be reborn in the underworld, and am bound for awakening.’”

SN 55.10 Tatiyagiñjakāvasatha: At the Brick Hall (3rd)


10. Tatiyagiñjakāvasathasutta	10. At the Brick Hall (3rd)
Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca:	Ānanda said to the Buddha:
“kakkaṭo nāma, bhante, ñātike upāsako kālaṅkato;	“Sir, the layman named Kakkaṭa has passed away in Nādika.
tassa kā gati, ko abhisamparāyo?	Where has he been reborn in his next life?
Kaḷibho nāma, bhante, ñātike upāsako … pe …	The laymen named Kaḷibha,
nikato nāma, bhante, ñātike upāsako …	Nikata,
kaṭissaho nāma, bhante, ñātike upāsako …	Kaṭissaha,
tuṭṭho nāma, bhante, ñātike upāsako …	Tuṭṭha,
santuṭṭho nāma, bhante, ñātike upāsako …	Santuṭṭha,
bhaddo nāma, bhante, ñātike upāsako …	Bhadda, and
subhaddo nāma, bhante, ñātike upāsako kālaṅkato;	Subhadda have passed away in Nādika.
tassa kā gati ko abhisamparāyo”ti?	Where have they been reborn in the next life?”

“Kakkaṭo, ānanda, upāsako kālaṅkato pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko tattha parinibbāyī anāvattidhammo tasmā lokā.	“Ānanda, the laymen Kakkaṭa,
Kaḷibho, ānanda … pe …	Kaḷibha,
nikato, ānanda …	Nikata,
kaṭissaho, ānanda …	Kaṭissaha,
tuṭṭho, ānanda …	Tuṭṭha,
santuṭṭho, ānanda …	Santuṭṭha,
bhaddo, ānanda … pe …	Bhadda,
subhaddo, ānanda, upāsako kālaṅkato pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko tattha parinibbāyī anāvattidhammo tasmā lokā.	and Subhadda passed away having ended the five lower fetters. They’ve been reborn spontaneously, and will be nirvana'd there, not liable to return from that world.
(Sabbe ekagatikā kātabbā.)

Paropaññāsa, ānanda, ñātike upāsakā kālaṅkatā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātikā tattha parinibbāyino anāvattidhammā tasmā lokā.	Over fifty laymen in Nādika have passed away having ended the five lower fetters. They’ve been reborn spontaneously, and will be nirvana'd there, not liable to return from that world.
Sādhikanavuti, ānanda, ñātike upāsakā kālaṅkatā tiṇṇaṃ saṃyojanānaṃ parikkhayā rāgadosamohānaṃ tanuttā sakadāgāmino; sakideva imaṃ lokaṃ āgantvā dukkhassantaṃ karissanti.	More than ninety laymen in Nādika have passed away having ended three fetters, and weakened greed, hate, and delusion. They’re once-returners, who will come back to this world once only, then make an end of suffering.
Chātirekāni kho, ānanda, pañcasatāni ñātike upāsakā kālaṅkatā tiṇṇaṃ saṃyojanānaṃ parikkhayā sotāpannā avinipātadhammā niyatā sambodhiparāyaṇā.	In excess of five hundred laymen in Nādika have passed away having ended three fetters. They’re stream-enterers, not liable to be reborn in the underworld, bound for awakening.

Anacchariyaṃ kho panetaṃ, ānanda, yaṃ manussabhūto kālaṃ kareyya;	It’s hardly surprising that a human being should pass away.
tasmiṃ tasmiñce maṃ kālaṅkate upasaṅkamitvā etamatthaṃ paṭipucchissatha. Vihesā pesā, ānanda, assa tathāgatassa.	But if you should come and ask me about it each and every time someone passes away, that would be a bother for me.
Tasmātihānanda, dhammādāsaṃ nāma dhammapariyāyaṃ desessāmi; yena samannāgato ariyasāvako ākaṅkhamāno attanāva attānaṃ byākareyya:	So Ānanda, I will teach you the explanation of the Dhamma called ‘the mirror of The Dharma’. A noble-one's-disciple who has this may declare of themselves:
‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto, sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo’.	‘I’ve finished with rebirth in hell, the animal realm, and the ghost realm. I’ve finished with all places of loss, bad places, the underworld. I am a stream-enterer! I’m not liable to be reborn in the underworld, and am bound for awakening.’

Katamo ca so, ānanda, dhammādāso dhammapariyāyo; yena samannāgato ariyasāvako ākaṅkhamāno attanāva attānaṃ byākareyya:	And what is that mirror of The Dharma?
‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto, sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo’.

Idhānanda, ariyasāvako buddhe aveccappasādena samannāgato hoti—itipi so bhagavā … pe … satthā devamanussānaṃ buddho bhagavāti.	It’s when a noble-one's-disciple has experiential confidence in the Buddha …
Dhamme … pe …	The Dharma …
saṅghe … pe …	the Saṅgha …
ariyakantehi sīlehi samannāgato hoti akhaṇḍehi … pe … samādhisaṃvattanikehi.	And they have the ethical conduct loved by the noble ones … leading to undistractible-lucidity.
Ayaṃ kho so, ānanda, dhammādāso dhammapariyāyo;	This is that mirror of The Dharma.
yena samannāgato ariyasāvako ākaṅkhamāno attanāva attānaṃ byākareyya:	A noble-one's-disciple who has this may declare of themselves:
‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto, sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo’”ti.	‘I’ve finished with rebirth in hell, the animal realm, and the ghost realm. I’ve finished with all places of loss, bad places, the underworld. I am a stream-enterer! I’m not liable to be reborn in the underworld, and am bound for awakening.’”

SN 55.13 Ānandatthera: With the Senior Monk Ānanda


13. Ānandattherasutta	13. With the Senior Monk Ānanda
Ekaṃ samayaṃ āyasmā ca ānando āyasmā ca sāriputto sāvatthiyaṃ viharanti jetavane anāthapiṇḍikassa ārāme.	At one time the venerables Ānanda and Sāriputta were staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Atha kho āyasmā sāriputto sāyanhasamayaṃ paṭisallānā vuṭṭhito yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmatā ānandena saddhiṃ sammodi.	Then in the late afternoon, Venerable Sāriputta came out of retreat, went to Venerable Ānanda, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā sāriputto āyasmantaṃ ānandaṃ etadavoca:	When the greetings and polite conversation were over, he sat down to one side and said to him:
“katinaṃ kho, āvuso ānanda, dhammānaṃ pahānā, katinaṃ dhammānaṃ samannāgamanahetu, evamayaṃ pajā bhagavatā byākatā sotāpannā avinipātadhammā niyatā sambodhiparāyaṇā”ti?	“Reverend, how many things do people have to give up and how many do they have to possess in order for the Buddha to declare that they’re a stream-enterer, not liable to be reborn in the underworld, bound for awakening?”
“Catunnaṃ kho, āvuso, dhammānaṃ pahānā, catunnaṃ dhammānaṃ samannāgamanahetu, evamayaṃ pajā bhagavatā byākatā sotāpannā avinipātadhammā niyatā sambodhiparāyaṇāti.	“Reverend, people have to give up four things and possess four things in order for the Buddha to declare that they’re a stream-enterer, not liable to be reborn in the underworld, bound for awakening.


Katamesaṃ catunnaṃ?	What four?
Yathārūpena kho, āvuso, buddhe appasādena samannāgato assutavā puthujjano kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati tathārūpassa buddhe appasādo na hoti.	They don’t have the distrust in the Buddha that causes an uneducated ordinary person to be reborn—when their body breaks up, after death—in a place of loss, a bad place, the underworld, hell.
Yathārūpena ca kho, āvuso, buddhe aveccappasādena samannāgato sutavā ariyasāvako kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati tathārūpassa buddhe aveccappasādo hoti—	And they do have the experiential confidence in the Buddha that causes an educated noble-one's-disciple to be reborn—when their body breaks up, after death—in a good place, a heavenly realm.
itipi so bhagavā … pe … satthā devamanussānaṃ buddho bhagavāti.	‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’


Yathārūpena ca kho, āvuso, dhamme appasādena samannāgato assutavā puthujjano kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati tathārūpassa dhamme appasādo na hoti.	They don’t have the distrust in The Dharma that causes an uneducated ordinary person to be reborn—when their body breaks up, after death—in a place of loss, a bad place, the underworld, hell.
Yathārūpena ca kho, āvuso, dhamme aveccappasādena samannāgato sutavā ariyasāvako kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati tathārūpassa dhamme aveccappasādo hoti—	And they do have the experiential confidence in The Dharma that causes an educated noble-one's-disciple to be reborn—when their body breaks up, after death—in a good place, a heavenly realm.
svākkhāto bhagavatā dhammo … pe … viññūhīti.	‘The Dharma is well explained by the Buddha—realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.’


Yathārūpena ca kho, āvuso, saṅghe appasādena samannāgato assutavā puthujjano kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati tathārūpassa saṅghe appasādo na hoti.	They don’t have the distrust in the Saṅgha that causes an uneducated ordinary person to be reborn—when their body breaks up, after death—in a place of loss, a bad place, the underworld, hell.
Yathārūpena ca kho, āvuso, saṅghe aveccappasādena samannāgato sutavā ariyasāvako kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati tathārūpassa saṅghe aveccappasādo hoti—	And they do have the experiential confidence in the Saṅgha that causes an educated noble-one's-disciple to be reborn—when their body breaks up, after death—in a good place, a heavenly realm.
suppaṭipanno bhagavato sāvakasaṅgho … pe … anuttaraṃ puññakkhettaṃ lokassāti.	‘The Saṅgha of the Buddha’s disciples is practicing the way that’s good, straightforward, methodical, and proper. It consists of the four pairs, the eight individuals. This Saṅgha of the Buddha’s disciples is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, and worthy of veneration with joined palms.’


Yathārūpena ca kho, āvuso, dussīlyena samannāgato assutavā puthujjano kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati tathārūpassa dussīlyaṃ na hoti.	They don’t have the unethical conduct that causes an uneducated ordinary person to be reborn—when their body breaks up, after death—in a place of loss, a bad place, the underworld, hell.
Yathārūpehi ca kho, āvuso, ariyakantehi sīlehi samannāgato sutavā ariyasāvako kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati tathārūpāni ariyakantāni sīlāni honti akhaṇḍāni … pe …	And they do have the ethical conduct loved by the noble ones that causes an educated noble-one's-disciple to be reborn—when their body breaks up, after death—in a good place, a heavenly realm.
samādhisaṃvattanikāni.	Their ethical conduct is loved by the noble ones, unbroken, unflawed, unblemished, untainted, liberating, praised by sensible people, not mistaken, and leading to undistractible-lucidity.
Imesaṃ kho, āvuso, catunnaṃ dhammānaṃ pahānā imesaṃ catunnaṃ dhammānaṃ samannāgamanahetu evamayaṃ pajā bhagavatā byākatā sotāpannā avinipātadhammā niyatā sambodhiparāyaṇā”ti.	People have to give up these four things and possess these four things in order for the Buddha to declare that they’re a stream-enterer, not liable to be reborn in the underworld, bound for awakening.”

SN 55.17 Dutiyamittāmacca: Friends and Colleagues (2nd)


17. Dutiyamittāmaccasutta	17. Friends and Colleagues (2nd)
“Ye te, bhikkhave, anukampeyyātha, ye ca sotabbaṃ maññeyyuṃ—mittā vā amaccā vā ñātī vā sālohitā vā—te, bhikkhave, catūsu sotāpattiyaṅgesu samādapetabbā, nivesetabbā, patiṭṭhāpetabbā.	“monks, those who you have sympathy for, and those worth listening to—friends and colleagues, relatives and family—should be encouraged, supported, and established in the four factors of stream-entry.
Katamesu catūsu?	What four?
Buddhe aveccappasāde samādapetabbā, nivesetabbā, patiṭṭhāpetabbā—	Experiential confidence in the Buddha …
itipi so bhagavā … pe … satthā devamanussānaṃ buddho bhagavāti.


Siyā, bhikkhave, catunnaṃ mahābhūtānaṃ aññathattaṃ—pathavīdhātuyā, āpodhātuyā, tejodhātuyā, vāyodhātuyā—na tveva buddhe aveccappasādena samannāgatassa ariyasāvakassa siyā aññathattaṃ.	There might be change in the four primary elements—earth, water, fire, and air—but a noble-one's-disciple with experiential confidence in the Buddha would never change.
Tatridaṃ aññathattaṃ—so vata buddhe aveccappasādena samannāgato ariyasāvako nirayaṃ vā tiracchānayoniṃ vā pettivisayaṃ vā upapajjissatī”ti—netaṃ ṭhānaṃ vijjati.	In this context, ‘change’ means that such a noble-one's-disciple will be reborn in hell, the animal realm, or the ghost realm: this is not possible.
“Dhamme … pe …	Experiential confidence in The Dharma …
saṅghe … pe …	Experiential confidence in the Saṅgha …
ariyakantesu sīlesu samādapetabbā, nivesetabbā, patiṭṭhāpetabbā akhaṇḍesu … pe … samādhisaṃvattanikesu.	The ethical conduct loved by the noble ones … leading to undistractible-lucidity.
Siyā, bhikkhave, catunnaṃ mahābhūtānaṃ aññathattaṃ—pathavīdhātuyā, āpodhātuyā, tejodhātuyā, vāyodhātuyā—na tveva ariyakantehi sīlehi samannāgatassa ariyasāvakassa siyā aññathattaṃ.	There might be change in the four primary elements—earth, water, fire, and air—but a noble-one's-disciple with the ethical conduct loved by the noble ones would never change.
Tatridaṃ aññathattaṃ—so vata ariyakantehi sīlehi samannāgato ariyasāvako nirayaṃ vā tiracchānayoniṃ vā pettivisayaṃ vā upapajjissatīti—netaṃ ṭhānaṃ vijjati.	In this context, ‘change’ means that such a noble-one's-disciple will be reborn in hell, the animal realm, or the ghost realm: this is not possible.
Ye te, bhikkhave, anukampeyyātha, ye ca sotabbaṃ maññeyyuṃ—mittā vā amaccā vā ñātī vā sālohitā vā—te, bhikkhave, imesu catūsu sotāpattiyaṅgesu samādapetabbā, nivesetabbā, patiṭṭhāpetabbā”ti.	Those who you have sympathy for, and those worth listening to—friends and colleagues, relatives and family—should be encouraged, supported, and established in these four factors of stream-entry.”

SN 55.18 Paṭhamadevacārika: A Visit to the Gods (1st)


18. Paṭhamadevacārikasutta	18. A Visit to the Gods (1st)
Sāvatthinidānaṃ.	At Sāvatthī
Atha kho āyasmā mahāmoggallāno—seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya; evameva—jetavane antarahito devesu tāvatiṃsesu pāturahosi.	And then Venerable Mahāmoggallāna, as easily as a strong person would extend or contract their arm, vanished from Jeta’s Grove and reappeared among the gods of the Thirty-Three.
Atha kho sambahulā tāvatiṃsakāyikā devatāyo yenāyasmā mahāmoggallāno tenupasaṅkamiṃsu; upasaṅkamitvā āyasmantaṃ mahāmoggallānaṃ abhivādetvā ekamantaṃ aṭṭhaṃsu. Ekamantaṃ ṭhitā kho tā devatāyo āyasmā mahāmoggallāno etadavoca:	Then several deities of the company of the Thirty-Three went up to Venerable Mahāmoggallāna, bowed, and stood to one side. Moggallāna said to them:


“Sādhu kho, āvuso, buddhe aveccappasādena samannāgamanaṃ hoti—	“Reverends, it’s good to have experiential confidence in the Buddha. …
itipi so bhagavā … pe … satthā devamanussānaṃ buddho bhagavāti.
Buddhe aveccappasādena samannāgamanahetu kho, āvuso, evam’idhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti.	It’s the reason why some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm.
Sādhu kho, āvuso, dhamme … pe …	It’s good to have experiential confidence in The Dharma. …
saṅghe … pe …	the Saṅgha …
sādhu kho, āvuso, ariyakantehi sīlehi samannāgamanaṃ hoti akhaṇḍehi … pe … samādhisaṃvattanikehi.	and to have the ethical conduct that’s loved by the noble ones … leading to undistractible-lucidity.
Ariyakantehi sīlehi samannāgamanahetu kho, āvuso, evam’idhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjantī”ti.	It’s the reason why some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm.”


“Sādhu kho, mārisa moggallāna, buddhe aveccappasādena samannāgamanaṃ hoti—	“My good Moggallāna, it’s good to have experiential confidence in the Buddha …
itipi so bhagavā … pe … satthā devamanussānaṃ buddho bhagavāti.
Buddhe aveccappasādena samannāgamanahetu kho, mārisa moggallāna, evam’idhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti.	It’s the reason why some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm.
Sādhu kho, mārisa moggallāna, dhamme … pe …	It’s good to have experiential confidence in The Dharma. …
saṅghe … pe …	the Saṅgha …
ariyakantehi sīlehi samannāgamanaṃ hoti akhaṇḍehi … pe … samādhisaṃvattanikehi.	and to have the ethical conduct that’s loved by the noble ones … leading to undistractible-lucidity.
Ariyakantehi sīlehi samannāgamanahetu kho, mārisa moggallāna, evam’idhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjantī”ti.	It’s the reason why some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm.”

SN 55.19 Dutiyadevacārika: A Visit to the Gods (2nd)


19. Dutiyadevacārikasutta	19. A Visit to the Gods (2nd)
Sāvatthinidānaṃ.	At Sāvatthī.
Atha kho āyasmā mahāmoggallāno—seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya; evameva—jetavane antarahito devesu tāvatiṃsesu pāturahosi.	And then Venerable Mahāmoggallāna, as easily as a strong person would extend or contract their arm, vanished from Jeta’s Grove and reappeared among the gods of the Thirty-Three.
Atha kho sambahulā tāvatiṃsakāyikā devatāyo yenāyasmā mahāmoggallāno tenupasaṅkamiṃsu; upasaṅkamitvā āyasmantaṃ mahāmoggallānaṃ abhivādetvā ekamantaṃ aṭṭhaṃsu. Ekamantaṃ ṭhitā kho tā devatāyo āyasmā mahāmoggallāno etadavoca:	Then several deities of the company of the Thirty-Three went up to Venerable Mahāmoggallāna, bowed, and stood to one side. Moggallāna said to them:


“Sādhu kho, āvuso, buddhe aveccappasādena samannāgamanaṃ hoti—	“Reverends, it’s good to have experiential confidence in the Buddha. …
itipi so bhagavā … pe … satthā devamanussānaṃ buddho bhagavāti.
Buddhe aveccappasādena samannāgamanahetu kho, āvuso, evam’idhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā.	It’s the reason why some sentient beings, when their body breaks up, after death, have been reborn in a good place, a heavenly realm.
Sādhu kho, āvuso, dhamme … pe …	It’s good to have experiential confidence in The Dharma. …
saṅghe … pe …	the Saṅgha …
ariyakantehi sīlehi samannāgamanaṃ hoti akhaṇḍehi … pe … samādhisaṃvattanikehi.	and to have the ethical conduct that’s loved by the noble ones … leading to undistractible-lucidity.
Ariyakantehi sīlehi samannāgamanahetu kho, āvuso, evam’idhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā”ti.	It’s the reason why some sentient beings, when their body breaks up, after death, have been reborn in a good place, a heavenly realm.”


“Sādhu kho, mārisa moggallāna, buddhe aveccappasādena samannāgamanaṃ hoti—	“My good Moggallāna, it’s good to have experiential confidence in the Buddha …
itipi so bhagavā … pe … satthā devamanussānaṃ buddho bhagavāti.
Buddhe aveccappasādena samannāgamanahetu kho, mārisa moggallāna, evam’idhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā.	It’s the reason why some sentient beings, when their body breaks up, after death, have been reborn in a good place, a heavenly realm.
Sādhu kho, mārisa moggallāna, dhamme … pe …	It’s good to have experiential confidence in The Dharma. …
saṅghe … pe …	the Saṅgha …
ariyakantehi sīlehi samannāgamanaṃ hoti akhaṇḍehi … pe … samādhisaṃvattanikehi.	and to have the ethical conduct that’s loved by the noble ones … leading to undistractible-lucidity.
Ariyakantehi sīlehi samannāgamanahetu kho, mārisa moggallāna, evam’idhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā”ti.	It’s the reason why some sentient beings, when their body breaks up, after death, have been reborn in a good place, a heavenly realm.”

SN 55.20 Tatiyadevacārika: A Visit to the Gods (3rd)


20. Tatiyadevacārikasutta	20. A Visit to the Gods (3rd)
Atha kho bhagavā—seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya; evameva—jetavane antarahito devesu tāvatiṃsesu pāturahosi.	Then the Buddha, as easily as a strong person would extend or contract their arm, vanished from Jeta’s Grove and reappeared among the gods of the Thirty-Three.
Atha kho sambahulā tāvatiṃsakāyikā devatāyo yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhaṃsu. Ekamantaṃ ṭhitā kho tā devatāyo bhagavā etadavoca:	Then several deities of the company of the Thirty-Three went up to the Buddha, bowed, and stood to one side. The Buddha said to them:


“Sādhu kho, āvuso, buddhe aveccappasādena samannāgamanaṃ hoti—	“Reverends, it’s good to have experiential confidence in the Buddha. …
itipi so bhagavā … pe … satthā devamanussānaṃ buddho bhagavāti.
Buddhe aveccappasādena samannāgamanahetu kho, āvuso, evam’idhekacce sattā sotāpannā avinipātadhammā niyatā sambodhiparāyaṇā.	It’s the reason why some sentient beings are stream-enterers, not liable to be reborn in the underworld, bound for awakening.
Sādhu kho, āvuso, dhamme … pe …	It’s good to have experiential confidence in The Dharma. …
saṅghe … pe …	the Saṅgha …
ariyakantehi sīlehi samannāgamanaṃ hoti akhaṇḍehi … pe … samādhisaṃvattanikehi.	and to have the ethical conduct that’s loved by the noble ones … leading to undistractible-lucidity.
Ariyakantehi sīlehi samannāgamanahetu kho, āvuso, evam’idhekacce sattā sotāpannā avinipātadhammā niyatā sambodhiparāyaṇā”ti.	It’s the reason why some sentient beings are stream-enterers, not liable to be reborn in the underworld, bound for awakening.”


“Sādhu kho, mārisa, buddhe aveccappasādena samannāgamanaṃ hoti—	“Good sir, it’s good to have experiential confidence in the Buddha …
itipi so bhagavā … pe … satthā devamanussānaṃ buddho bhagavāti.
Buddhe aveccappasādena samannāgamanahetu kho, mārisa, evamayaṃ pajā sotāpannā avinipātadhammā niyatā sambodhiparāyaṇā.	It’s the reason why some sentient beings are stream-enterers, not liable to be reborn in the underworld, bound for awakening.
Sādhu kho, mārisa, dhamme … pe …	It’s good to have experiential confidence in The Dharma. …
saṅghe … pe …	the Saṅgha …
ariyakantehi sīlehi samannāgamanaṃ hoti akhaṇḍehi … pe … samādhisaṃvattanikehi.	and to have the ethical conduct that’s loved by the noble ones … leading to undistractible-lucidity.
Ariyakantehi sīlehi samannāgamanahetu kho, mārisa, evamayaṃ pajā sotāpannā avinipātadhammā niyatā sambodhiparāyaṇā”ti.	It’s the reason why some sentient beings are stream-enterers, not liable to be reborn in the underworld, bound for awakening.”

SN 55.21 Paṭhamamahānāma: With Mahānāma (1st)


21. Paṭhamamahānāmasutta	21. With Mahānāma (1st)
Evaṃ me sutaṃ—	So I have heard.
ekaṃ samayaṃ bhagavā sakkesu viharati kapilavatthusmiṃ nigrodhārāme.	At one time the Buddha was staying in the land of the Sakyans, near Kapilavatthu in the Banyan Tree Monastery.
Atha kho mahānāmo sakko yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho mahānāmo sakko bhagavantaṃ etadavoca:	Then Mahānāma the Sakyan went up to the Buddha, bowed, sat down to one side, and said to him:
“idaṃ, bhante, kapilavatthu iddhañceva phītañca bāhujaññaṃ ākiṇṇamanussaṃ sambādhabyūhaṃ.	“Sir, this Kapilavatthu is successful and prosperous and full of people, with cramped cul-de-sacs.
So khvāhaṃ, bhante, bhagavantaṃ vā payirupāsitvā manobhāvanīye vā bhikkhū sāyanhasamayaṃ kapilavatthuṃ pavisanto;	In the late afternoon, after paying homage to the Buddha or an esteemed monk, I enter Kapilavatthu.
bhantenapi hatthinā samāgacchāmi;	I encounter a stray elephant,
bhantenapi assena samāgacchāmi;	horse,
bhantenapi rathena samāgacchāmi;	chariot,
bhantenapi sakaṭena samāgacchāmi;	cart,
bhantenapi purisena samāgacchāmi.	or person.
Tassa mayhaṃ, bhante, tasmiṃ samaye mussateva bhagavantaṃ ārabbha sati, mussati dhammaṃ ārabbha sati, mussati saṃghaṃ ārabbha sati.	At that time I lose rememberfulness regarding the Buddha, The Dharma, and the Saṅgha.
Tassa mayhaṃ, bhante, evaṃ hoti:	I think:
‘imamhi cāhaṃ samaye kālaṃ kareyyaṃ, kā mayhaṃ gati, ko abhisamparāyo’”ti?	‘If I were to die at this time, where would I be reborn in my next life?’”


“Mā bhāyi, mahānāma, mā bhāyi, mahānāma.	“Do not fear, Mahānāma, do not fear!
Apāpakaṃ te maraṇaṃ bhavissati apāpikā kālaṃkiriyā.	Your death will not be a bad one; your passing will not be a bad one.
Yassa kassaci, mahānāma, dīgharattaṃ saddhāparibhāvitaṃ cittaṃ sīlaparibhāvitaṃ cittaṃ sutaparibhāvitaṃ cittaṃ cāgaparibhāvitaṃ cittaṃ paññāparibhāvitaṃ cittaṃ, tassa yo hi khvāyaṃ kāyo rūpī cātumahābhūtiko mātāpettikasambhavo odanakummāsūpacayo aniccucchādanaparimaddanabhedanaviddhaṃsanadhammo.	Take someone whose mind has for a long time been imbued with earned-trust, ethics, learning, generosity, and wisdom. Their body consists of form, made up of the four primary elements, produced by mother and father, built up from rice and porridge, liable to impermanence, to wearing away and erosion, to breaking up and destruction.
Taṃ idheva kākā vā khādanti gijjhā vā khādanti kulalā vā khādanti sunakhā vā khādanti siṅgālā vā khādanti vividhā vā pāṇakajātā khādanti;	Right here the crows, vultures, hawks, dogs, jackals, and many kinds of little creatures devour it.
yañca khvassa cittaṃ dīgharattaṃ saddhāparibhāvitaṃ … pe … paññāparibhāvitaṃ taṃ uddhagāmi hoti visesagāmi.	But their mind rises up, headed for a higher place.


Seyyathāpi, mahānāma, puriso sappikumbhaṃ vā telakumbhaṃ vā gambhīraṃ udakarahadaṃ ogāhitvā bhindeyya.	Suppose a person was to sink a pot of ghee or oil into a deep lake and break it open.
Tatra yā assa sakkharā vā kaṭhalā vā sā adhogāmī assa, yañca khvassa tatra sappi vā telaṃ vā taṃ uddhagāmi assa visesagāmi.	Its shards and chips would sink down, while the ghee or oil in it would rise up, headed for a higher place.
Evameva kho, mahānāma, yassa kassaci dīgharattaṃ saddhāparibhāvitaṃ cittaṃ … pe …	In the same way, take someone whose mind has for a long time been imbued with earned-trust, ethics, learning, generosity, and wisdom. Their body consists of form, made up of the four elements, produced by mother and father, built up from rice and porridge, liable to impermanence, to wearing away and erosion, to breaking up and destruction.
paññāparibhāvitaṃ cittaṃ tassa yo hi khvāyaṃ kāyo rūpī cātumahābhūtiko mātāpettikasambhavo odanakummāsūpacayo aniccucchādanaparimaddanabhedanaviddhaṃsanadhammo taṃ idheva kākā vā khādanti gijjhā vā khādanti kulalā vā khādanti sunakhā vā khādanti siṅgālā vā khādanti vividhā vā pāṇakajātā khādanti;	Right here the crows, vultures, hawks, dogs, jackals, and many kinds of little creatures devour it.
yañca khvassa cittaṃ dīgharattaṃ saddhāparibhāvitaṃ … pe … paññāparibhāvitaṃ taṃ uddhagāmi hoti visesagāmi.	But their mind rises up, headed for a higher place.
Tuyhaṃ kho pana, mahānāma, dīgharattaṃ saddhāparibhāvitaṃ cittaṃ … pe … paññāparibhāvitaṃ cittaṃ.	Your mind, Mahānāma, has for a long time been imbued with earned-trust, ethics, learning, generosity, and wisdom.
Mā bhāyi, mahānāma, mā bhāyi, mahānāma.	Do not fear, Mahānāma, do not fear!
Apāpakaṃ te maraṇaṃ bhavissati, apāpikā kālaṃkiriyā”ti.	Your death will not be a bad one; your passing will not be a bad one.”

SN 55.22 Dutiyamahānāma: With Mahānāma (2nd)


22. Dutiyamahānāmasutta	22. With Mahānāma (2nd)
Evaṃ me sutaṃ—	So I have heard.
ekaṃ samayaṃ bhagavā sakkesu viharati kapilavatthusmiṃ nigrodhārāme.	At one time the Buddha was staying in the land of the Sakyans, near Kapilavatthu in the Banyan Tree Monastery.
Atha kho mahānāmo sakko yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho mahānāmo sakko bhagavantaṃ etadavoca:	Then Mahānāma the Sakyan went up to the Buddha, bowed, sat down to one side, and said to him:
“idaṃ, bhante, kapilavatthu iddhañceva phītañca bāhujaññaṃ ākiṇṇamanussaṃ sambādhabyūhaṃ.	“Sir, this Kapilavatthu is successful and prosperous and full of people, with cramped cul-de-sacs.
So khvāhaṃ, bhante, bhagavantaṃ vā payirupāsitvā manobhāvanīye vā bhikkhū sāyanhasamayaṃ kapilavatthuṃ pavisanto;	In the late afternoon, after paying homage to the Buddha or an esteemed monk, I enter Kapilavatthu.
bhantenapi hatthinā samāgacchāmi;	I encounter a stray elephant,
bhantenapi assena samāgacchāmi;	horse,
bhantenapi rathena samāgacchāmi;	chariot,
bhantenapi sakaṭena samāgacchāmi;	cart,
bhantenapi purisena samāgacchāmi.	or person.
Tassa mayhaṃ, bhante, tasmiṃ samaye mussateva bhagavantaṃ ārabbha sati, mussati dhammaṃ ārabbha sati, mussati saṅghaṃ ārabbha sati.	At that time I lose rememberfulness regarding the Buddha, The Dharma, and the Saṅgha.
Tassa mayhaṃ, bhante, evaṃ hoti:	I think:
‘imamhi cāhaṃ samaye kālaṃ kareyyaṃ, kā mayhaṃ gati, ko abhisamparāyo’”ti?	‘If I were to die at this time, where would I be reborn in my next life?’”


“Mā bhāyi, mahānāma, mā bhāyi, mahānāma.	“Do not fear, Mahānāma, do not fear!
Apāpakaṃ te maraṇaṃ bhavissati apāpikā kālaṅkiriyā.	Your death will not be a bad one; your passing will not be a bad one.
Catūhi kho, mahānāma, dhammehi samannāgato ariyasāvako nibbānaninno hoti nibbānapoṇo nibbānapabbhāro.	A noble-one's-disciple who has four things slants, slopes, and inclines towards nirvana.
Katamehi catūhi?	What four?
Idha, mahānāma, ariyasāvako buddhe aveccappasādena samannāgato hoti—	It’s when a noble-one's-disciple has experiential confidence in the Buddha …
itipi so bhagavā … pe … satthā devamanussānaṃ buddho bhagavāti.
Dhamme … pe …	The Dharma …
saṅghe … pe …	the Saṅgha …
ariyakantehi sīlehi samannāgato hoti akhaṇḍehi … pe … samādhisaṃvattanikehi.	And they have the ethical conduct loved by the noble ones … leading to undistractible-lucidity.


Seyyathāpi, mahānāma, rukkho pācīnaninno pācīnapoṇo pācīnapabbhāro, so mūlacchinno katamena papateyyā”ti?	Suppose there was a tree that slants, slopes, and inclines to the east. If it was cut off at the root where would it fall?”
“Yena, bhante, ninno yena poṇo yena pabbhāro”ti.	“Sir, it would fall in the direction that it slants, slopes, and inclines.”
“Evameva kho, mahānāma, imehi catūhi dhammehi samannāgato ariyasāvako nibbānaninno hoti nibbānapoṇo nibbānapabbhāro”ti.	“In the same way, a noble-one's-disciple who has four things slants, slopes, and inclines towards nirvana.”

SN 55.23 Godhasakka: With Godhā the Sakyan


23. Godhasakkasutta	23. With Godhā the Sakyan
Kapilavatthunidānaṃ.	At Kapilavatthu.
Atha kho mahānāmo sakko yena godhā sakko tenupasaṅkami; upasaṅkamitvā godhaṃ sakkaṃ etadavoca:	Then Mahānāma the Sakyan went up to Godhā the Sakyan, and said to him:
“katihi tvaṃ, godhe, dhammehi samannāgataṃ sotāpannapuggalaṃ ājānāsi avinipātadhammaṃ niyataṃ sambodhiparāyaṇan”ti?	“Godhā, how many things must a person have for you to recognize them as a stream-enterer, not liable to be reborn in the underworld, bound for awakening?”


“Tīhi khvāhaṃ, mahānāma, dhammehi samannāgataṃ sotāpannapuggalaṃ ājānāmi avinipātadhammaṃ niyataṃ sambodhiparāyaṇaṃ.	“Mahānāma, a person must have three things for me to recognize them as a stream-enterer.
Katamehi tīhi?	What three?
Idha, mahānāma, ariyasāvako buddhe aveccappasādena samannāgato hoti—	It’s when a noble-one's-disciple has experiential confidence in the Buddha …
itipi so bhagavā … pe … satthā devamanussānaṃ buddho bhagavāti.
Dhamme … pe …	The Dharma …
saṅghe aveccappasādena samannāgato hoti—	and the Saṅgha …
suppaṭipanno bhagavato sāvakasaṅgho … pe … anuttaraṃ puññakkhettaṃ lokassāti.
Imehi khvāhaṃ, mahānāma, tīhi dhammehi samannāgataṃ sotāpannapuggalaṃ ājānāmi avinipātadhammaṃ niyataṃ sambodhiparāyaṇaṃ.	When a person has these three things I recognize them as a stream-enterer.


Tvaṃ pana, mahānāma, katihi dhammehi samannāgataṃ sotāpannapuggalaṃ ājānāsi avinipātadhammaṃ niyataṃ sambodhiparāyaṇan”ti?	But Mahānāma, how many things must a person have for you to recognize them as a stream-enterer?”
“Catūhi khvāhaṃ, godhe, dhammehi samannāgataṃ sotāpannapuggalaṃ ājānāmi avinipātadhammaṃ niyataṃ sambodhiparāyaṇaṃ.	“Godhā, a person must have four things for me to recognize them as a stream-enterer.
Katamehi catūhi?	What four?
Idha, godhe, ariyasāvako buddhe aveccappasādena samannāgato hoti—	It’s when a noble-one's-disciple has experiential confidence in the Buddha …
itipi so bhagavā … pe … satthā devamanussānaṃ buddho bhagavāti.
Dhamme … pe …	The Dharma …
saṅghe … pe …	the Saṅgha …
ariyakantehi sīlehi samannāgato hoti akhaṇḍehi … pe … samādhisaṃvattanikehi.	And they have the ethical conduct loved by the noble ones … leading to undistractible-lucidity.
Imehi khvāhaṃ, godhe, catūhi dhammehi samannāgataṃ sotāpannapuggalaṃ ājānāmi avinipātadhammaṃ niyataṃ sambodhiparāyaṇan”ti.	When a person has these four things I recognize them as a stream-enterer.”


“Āgamehi tvaṃ, mahānāma, āgamehi tvaṃ, mahānāma.	“Hold on, Mahānāma, hold on!
Bhagavāva etaṃ jāneyya etehi dhammehi samannāgataṃ vā asamannāgataṃ vā”ti.	Only the Buddha would know whether or not they have these things.”
“Āyāma, godhe, yena bhagavā tenupasaṅkameyyāma; upasaṅkamitvā bhagavato etamatthaṃ ārocessāmā”ti.	“Come, Godhā, let’s go to the Buddha and inform him about this.”
Atha kho mahānāmo sakko godhā ca sakko yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinno kho mahānāmo sakko bhagavantaṃ etadavoca:	Then Mahānāma and Godhā went to the Buddha, bowed, and sat down to one side. Mahānāma told the Buddha all that had happened, and then said:





Evaṃ vutte, bhante, godhā sakko maṃ etadavoca:
‘āgamehi tvaṃ, mahānāma, āgamehi tvaṃ, mahānāma.
Bhagavāva etaṃ jāneyya etehi dhammehi samannāgataṃ vā asamannāgataṃ vā’ti.
Idha, bhante, kocideva dhammo samuppādo uppajjeyya, ekato assa bhagavā ekato bhikkhusaṅgho ca.	“Sir, some issue regarding The Dharma might come up. The Buddha might take one side, and the Saṅgha of monks the other.
Yeneva bhagavā tenevāhaṃ assaṃ.	I’d side with the Buddha.
Evaṃ pasannaṃ maṃ, bhante, bhagavā dhāretu.	May the Buddha remember me as having such confidence.
Idha, bhante, kocideva dhammo samuppādo uppajjeyya, ekato assa bhagavā ekato bhikkhusaṅgho bhikkhunisaṅgho ca.	Some issue regarding The Dharma might come up. The Buddha might take one side, and the Saṅgha of monks and the Saṅgha of nuns the other. …
Yeneva bhagavā tenevāhaṃ assaṃ.
Evaṃ pasannaṃ maṃ, bhante, bhagavā dhāretu.
Idha, bhante, kocideva dhammo samuppādo uppajjeyya, ekato assa bhagavā ekato bhikkhusaṅgho bhikkhunisaṅgho ca upāsakā ca.	The Buddha might take one side, and the Saṅgha of monks and the Saṅgha of nuns and the laymen the other. …
Yeneva bhagavā tenevāhaṃ assaṃ.
Evaṃ pasannaṃ maṃ, bhante, bhagavā dhāretu.
Idha, bhante, kocideva dhammo samuppādo uppajjeyya, ekato assa bhagavā ekato bhikkhusaṅgho bhikkhunisaṅgho upāsakā upāsikāyo ca.	The Buddha might take one side, and the Saṅgha of monks and the Saṅgha of nuns and the laymen and the laywomen the other. …
Yeneva bhagavā tenevāhaṃ assaṃ.
Evaṃ pasannaṃ maṃ, bhante, bhagavā dhāretu.
Idha, bhante, kocideva dhammo samuppādo uppajjeyya, ekato assa bhagavā ekato bhikkhusaṅgho bhikkhunisaṅgho upāsakā upāsikāyo sadevako ca loko samārako sabrahmako sassamaṇabrāhmaṇī pajā sadevamanussā.	The Buddha might take one side, and the Saṅgha of monks and the Saṅgha of nuns and the laymen and the laywomen and the world—with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—the other.
Yeneva bhagavā tenevāhaṃ assaṃ.	I’d side with the Buddha.
Evaṃ pasannaṃ maṃ, bhante, bhagavā dhāretū”ti.	May the Buddha remember me as having such confidence.”
“Evaṃvādī tvaṃ, godhe, mahānāmaṃ sakkaṃ kiṃ vadesī”ti?	“Godhā, what do you have to say to Mahānāma when he speaks like this?”
“Evaṃvādāhaṃ, bhante, mahānāmaṃ sakkaṃ na kiñci vadāmi, aññatra kalyāṇā aññatra kusalā”ti.	“Sir, I have nothing to say to Mahānāma when he speaks like this, except what is good and wholesome.”

SN 55.24 Paṭhamasaraṇānisakka: About Sarakāni (1st)


24. Paṭhamasaraṇānisakkasutta	24. About Sarakāni (1st)
Kapilavatthunidānaṃ.	At Kapilavatthu.
Tena kho pana samayena saraṇāni sakko kālaṅkato hoti.	Now at that time Sarakāni the Sakyan had passed away.
So bhagavatā byākato:	The Buddha declared that he was
“sotāpanno avinipātadhammo niyato sambodhiparāyaṇo”ti.	a stream-enterer, not liable to be reborn in the underworld, bound for awakening.
Tatra sudaṃ sambahulā sakkā saṅgamma samāgamma ujjhāyanti khīyanti vipācenti:	At that, several Sakyans came together complaining, grumbling, and objecting:
“acchariyaṃ vata bho, abbhutaṃ vata bho.	“It’s incredible, it’s amazing!
Ettha dāni ko na sotāpanno bhavissati.	Who can’t become a stream-enterer these days?
Yatra hi nāma saraṇāni sakko kālaṅkato;	For the Buddha even declared Sarakāni to be a stream-enterer after he passed away.
so bhagavatā byākato:
‘sotāpanno avinipātadhammo niyato sambodhiparāyaṇo’ti.
Saraṇāni sakko sikkhādubbalyamāpādi, majjapānaṃ apāyī”ti.	Sarakāni was too weak for the training; he used to drink alcohol.”


Atha kho mahānāmo sakko yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho mahānāmo sakko bhagavantaṃ etadavoca:	Then Mahānāma the Sakyan went up to the Buddha, bowed, sat down to one side, and told him what had happened. The Buddha said:
“idha, bhante, saraṇāni sakko kālaṅkato.
So bhagavatā byākato:
‘sotāpanno avinipātadhammo niyato sambodhiparāyaṇo’ti.
Tatra sudaṃ, bhante, sambahulā sakkā saṅgamma samāgamma ujjhāyanti khīyanti vipācenti—
acchariyaṃ vata, bho, abbhutaṃ vata, bho.
Ettha dāni ko na sotāpanno bhavissati.
Yatra hi nāma saraṇāni sakko kālaṅkato;
so bhagavatā byākato:
‘sotāpanno avinipātadhammo niyato sambodhiparāyaṇo’ti.
Saraṇāni sakko sikkhādubbalyamāpādi, majjapānaṃ apāyī”ti.


“Yo so, mahānāma, dīgharattaṃ upāsako buddhaṃ saraṇaṃ gato dhammaṃ saraṇaṃ gato saṅghaṃ saraṇaṃ gato, so kathaṃ vinipātaṃ gaccheyya.	“Mahānāma, when a lay follower has for a long time gone for refuge to the Buddha, The Dharma, and the Saṅgha, how could they go to the underworld?
Yañhi taṃ, mahānāma, sammā vadamāno vadeyya:	And if anyone should rightly be said to
‘dīgharattaṃ upāsako buddhaṃ saraṇaṃ gato dhammaṃ saraṇaṃ gato saṅghaṃ saraṇaṃ gato’ti, saraṇāni sakkaṃ sammā vadamāno vadeyya.	have for a long time gone for refuge to the Buddha, The Dharma, and the Saṅgha, it’s Sarakāni the Sakyan.
Saraṇāni, mahānāma, sakko dīgharattaṃ upāsako buddhaṃ saraṇaṃ gato dhammaṃ saraṇaṃ gato saṅghaṃ saraṇaṃ gato.	Sarakāni the Sakyan has for a long time gone for refuge to the Buddha, The Dharma, and the Saṅgha.
So kathaṃ vinipātaṃ gaccheyya.	How could he go to the underworld?


Idha, mahānāma, ekacco puggalo buddhe aveccappasādena samannāgato hoti—	Take a certain person who has experiential confidence in the Buddha …
itipi so bhagavā … pe … satthā devamanussānaṃ buddho bhagavāti.
Dhamme … pe …	The Dharma …
saṅghe … pe …	the Saṅgha …
hāsapañño javanapañño vimuttiyā ca samannāgato.	They have laughing wisdom and swift wisdom, and are endowed with freedom.
So āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati.	They’ve realized the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.
Ayampi kho, mahānāma, puggalo parimutto nirayā parimutto tiracchānayoniyā parimutto pettivisayā parimutto apāyaduggativinipātā.	This person is exempt from hell, the animal realm, and the ghost realm. They’re exempt from places of loss, bad places, the underworld.


Idha pana, mahānāma, ekacco puggalo buddhe aveccappasādena samannāgato hoti—	Take another person who has experiential confidence in the Buddha …
itipi so bhagavā … pe … satthā devamanussānaṃ buddho bhagavāti.
Dhamme … pe …	The Dharma …
saṃghe … pe …	the Saṅgha …
hāsapañño javanapañño na ca vimuttiyā samannāgato.	They have laughing wisdom and swift wisdom, and are endowed with freedom.
So pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā.	With the ending of the five lower fetters they’re reborn spontaneously. They are nirvana'd there, and are not liable to return from that world.
Ayampi kho, mahānāma, puggalo parimutto nirayā parimutto tiracchānayoniyā parimutto pettivisayā parimutto apāyaduggativinipātā.	This person, too, is exempt from hell, the animal realm, and the ghost realm. They’re exempt from places of loss, bad places, the underworld.


Idha pana, mahānāma, ekacco puggalo buddhe aveccappasādena samannāgato hoti—	Take another person who has experiential confidence in the Buddha …
itipi so bhagavā … pe … satthā devamanussānaṃ buddho bhagavāti.
Dhamme … pe …	The Dharma …
saṅghe … pe …	the Saṅgha …
na hāsapañño na javanapañño na ca vimuttiyā samannāgato.	But they don’t have laughing wisdom or swift wisdom, nor are they endowed with freedom.
So tiṇṇaṃ saṃyojanānaṃ parikkhayā rāgadosamohānaṃ tanuttā sakadāgāmī hoti, sakideva imaṃ lokaṃ āgantvā dukkhassantaṃ karoti.	With the ending of three fetters, and the weakening of greed, hate, and delusion, they’re a once-returner. They come back to this world once only, then make an end of suffering.
Ayampi kho, mahānāma, puggalo parimutto nirayā parimutto tiracchānayoniyā parimutto pettivisayā parimutto apāyaduggativinipātā.	This person, too, is exempt from hell, the animal realm, and the ghost realm. They’re exempt from places of loss, bad places, the underworld.


Idha pana, mahānāma, ekacco puggalo buddhe aveccappasādena samannāgato hoti—	Take another person who has experiential confidence in the Buddha …
itipi so bhagavā … pe … satthā devamanussānaṃ buddho bhagavāti;
dhamme … pe …	The Dharma …
saṅghe … pe …	the Saṅgha …
na hāsapañño na javanapañño na ca vimuttiyā samannāgato.	But they don’t have laughing wisdom or swift wisdom, nor are they endowed with freedom.
So tiṇṇaṃ saṃyojanānaṃ parikkhayā sotāpanno hoti avinipātadhammo niyato sambodhiparāyaṇoti.	With the ending of three fetters they’re a stream-enterer, not liable to be reborn in the underworld, bound for awakening.
Ayampi kho, mahānāma, puggalo parimutto nirayā parimutto tiracchānayoniyā parimutto pettivisayā parimutto apāyaduggativinipātā.	This person, too, is exempt from hell, the animal realm, and the ghost realm. They’re exempt from places of loss, bad places, the underworld.


Idha pana, mahānāma, ekacco puggalo na heva kho buddhe aveccappasādena samannāgato hoti …	Take another person who doesn’t have experiential confidence in the Buddha …
na dhamme … pe …	The Dharma …
na saṅghe … pe …	the Saṅgha …
na hāsapañño na javanapañño na ca vimuttiyā samannāgato.	They don’t have laughing wisdom or swift wisdom, nor are they endowed with freedom.
Api cassa ime dhammā honti—	Still, they have these qualities:
saddhindriyaṃ, vīriyindriyaṃ, satindriyaṃ, samādhindriyaṃ, paññindriyaṃ.	the faculties of earned-trust, energy, rememberfulness, undistractible-lucidity, and wisdom.
Tathāgatappaveditā cassa dhammā paññāya mattaso nijjhānaṃ khamanti.	And they accept the dharmas proclaimed by the Realized One after considering them with a degree of wisdom.
Ayampi kho, mahānāma, puggalo agantā nirayaṃ agantā tiracchānayoniṃ agantā pettivisayaṃ agantā apāyaṃ duggatiṃ vinipātaṃ.	This person, too, doesn’t go to hell, the animal realm, and the ghost realm. They don’t go to places of loss, bad places, the underworld.


Idha pana, mahānāma, ekacco puggalo na heva kho buddhe aveccappasādena samannāgato hoti …	Take another person who doesn’t have experiential confidence in the Buddha …
na dhamme … pe …	The Dharma …
na saṃghe … pe …	the Saṅgha …
na hāsapañño na javanapañño na ca vimuttiyā samannāgato,	They don’t have laughing wisdom or swift wisdom, nor are they endowed with freedom.
api cassa ime dhammā honti	Still, they have these qualities:
saddhindriyaṃ … pe … paññindriyaṃ.	the faculties of earned-trust, energy, rememberfulness, undistractible-lucidity, and wisdom.
Tathāgate cassa saddhāmattaṃ hoti pemamattaṃ.	And they have a degree of earned-trust and love for the Buddha.
Ayampi kho, mahānāma, puggalo agantā nirayaṃ agantā tiracchānayoniṃ agantā pettivisayaṃ agantā apāyaṃ duggatiṃ vinipātaṃ.	This person, too, doesn’t go to hell, the animal realm, and the ghost realm. They don’t go to places of loss, bad places, the underworld.
Ime cepi, mahānāma, mahāsālā subhāsitaṃ dubbhāsitaṃ ājāneyyuṃ, ime cāhaṃ mahāsāle byākareyyaṃ: ‘sotāpannā avinipātadhammā niyatā sambodhiparāyaṇā’ti;	If these great sal trees could understand what was well said and poorly said, I’d declare them to be stream-enterers.
kimaṅgaṃ pana saraṇāniṃ sakkaṃ.	Why can’t this apply to Sarakāni?
Saraṇāni, mahānāma, sakko maraṇakāle sikkhaṃ samādiyī”ti.	Mahānāma, Sarakāni the Sakyan undertook the training at the time of his death.”

SN 55.25 Dutiyasaraṇānisakka: About Sarakāni the Sakyan (2nd)


25. Dutiyasaraṇānisakkasutta	25. About Sarakāni the Sakyan (2nd)
Kapilavatthunidānaṃ.	At Kapilavatthu.
Tena kho pana samayena saraṇāni sakko kālaṅkato hoti.	Now at that time Sarakāni the Sakyan had passed away.
So bhagavatā byākato:	The Buddha declared that he was
“sotāpanno avinipātadhammo niyato sambodhiparāyaṇo”ti.	a stream-enterer, not liable to be reborn in the underworld, bound for awakening.
Tatra sudaṃ sambahulā sakkā saṅgamma samāgamma ujjhāyanti khīyanti vipācenti:	At that, several Sakyans came together complaining, grumbling, and objecting:
“acchariyaṃ vata bho, abbhutaṃ vata bho.	“It’s incredible, it’s amazing!
Ettha dāni ko na sotāpanno bhavissati.	Who can’t become a stream-enterer these days?
Yatra hi nāma saraṇāni sakko kālaṅkato.	For the Buddha even declared Sarakāni to be a stream-enterer after he passed away.
So bhagavatā byākato:
‘sotāpanno avinipātadhammo niyato sambodhiparāyaṇo’ti.
Saraṇāni sakko sikkhāya aparipūrakārī ahosī”ti.	Sarakāni didn’t fulfill the training.”
Atha kho mahānāmo sakko yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho mahānāmo sakko bhagavantaṃ etadavoca:	Then Mahānāma the Sakyan went up to the Buddha, bowed, sat down to one side, and told him what had happened. The Buddha said:



“Yo so, mahānāma, dīgharattaṃ upāsako buddhaṃ saraṇaṃ gato dhammaṃ saraṇaṃ gato saṅghaṃ saraṇaṃ gato, so kathaṃ vinipātaṃ gaccheyya.	“Mahānāma, when a lay follower has for a long time gone for refuge to the Buddha, The Dharma, and the Saṅgha, how could they go to the underworld?
Yañhi taṃ, mahānāma, sammā vadamāno vadeyya:	And if anyone should rightly be said to
‘dīgharattaṃ upāsako buddhaṃ saraṇaṃ gato dhammaṃ saraṇaṃ gato saṅghaṃ saraṇaṃ gato’, saraṇāniṃ sakkaṃ sammā vadamāno vadeyya.	have for a long time gone for refuge to the Buddha, The Dharma, and the Saṅgha, it’s Sarakāni the Sakyan.
Saraṇāni, mahānāma, sakko dīgharattaṃ upāsako buddhaṃ saraṇaṃ gato dhammaṃ saraṇaṃ gato saṅghaṃ saraṇaṃ gato, so kathaṃ vinipātaṃ gaccheyya.	Sarakāni the Sakyan has for a long time gone for refuge to the Buddha, The Dharma, and the Saṅgha.


Idha, mahānāma, ekacco puggalo buddhe ekantagato hoti abhippasanno—	Take a certain person who is sure and devoted to the Buddha …
itipi so bhagavā … pe … satthā devamanussānaṃ buddho bhagavāti.
Dhamme … pe …	The Dharma …
saṅghe … pe …	the Saṅgha …
hāsapañño javanapañño vimuttiyā ca samannāgato.	They have laughing wisdom and swift wisdom, and are endowed with freedom.
So āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati.	They realize the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.
Ayampi kho, mahānāma, puggalo parimutto nirayā parimutto tiracchānayoniyā parimutto pettivisayā parimutto apāyaduggativinipātā.	This person is exempt from hell, the animal realm, and the ghost realm. They’re exempt from places of loss, bad places, the underworld.


Idha pana, mahānāma, ekacco puggalo buddhe ekantagato hoti abhippasanno—	Take another person who is sure and devoted to the Buddha …
itipi so bhagavā … pe … satthā devamanussānaṃ buddho bhagavāti.
Dhamme … pe …	The Dharma …
saṅghe … pe …	the Saṅgha …
hāsapañño javanapañño na ca vimuttiyā samannāgato.	They have laughing wisdom and swift wisdom, and are endowed with freedom.
So pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā antarāparinibbāyī hoti, upahaccaparinibbāyī hoti, asaṅkhāraparinibbāyī hoti, sasaṅkhāraparinibbāyī hoti, uddhaṃsoto hoti akaniṭṭhagāmī.	With the ending of the five lower fetters, they’re nirvana'd in-between one life and the next … they’re nirvana'd upon landing … they’re nirvana'd without extra effort … they’re nirvana'd with extra effort … they head upstream, going to the Akaniṭṭha realm.
Ayampi kho, mahānāma, puggalo parimutto nirayā parimutto tiracchānayoniyā parimutto pettivisayā parimutto apāyaduggativinipātā.	This person, too, is exempt from hell, the animal realm, and the ghost realm. They’re exempt from places of loss, bad places, the underworld.


Idha pana, mahānāma, ekacco puggalo buddhe ekantagato hoti abhippasanno—	Take another person who is sure and devoted to the Buddha …
itipi so bhagavā … pe … satthā devamanussānaṃ buddho bhagavāti.
Dhamme … pe …	The Dharma …
saṅghe … pe …	the Saṅgha …
na hāsapañño na javanapañño na ca vimuttiyā samannāgato.	But they don’t have laughing wisdom or swift wisdom, nor are they endowed with freedom.
So tiṇṇaṃ saṃyojanānaṃ parikkhayā rāgadosamohānaṃ tanuttā sakadāgāmī hoti, sakideva imaṃ lokaṃ āgantvā dukkhassantaṃ karoti.	With the ending of three fetters, and the weakening of greed, hate, and delusion, they’re a once-returner. They come back to this world once only, then make an end of suffering.
Ayampi kho, mahānāma, puggalo parimutto nirayā parimutto tiracchānayoniyā parimutto pettivisayā parimutto apāyaduggativinipātā.	This person, too, is exempt from hell, the animal realm, and the ghost realm. They’re exempt from places of loss, bad places, the underworld.


Idha pana, mahānāma, ekacco puggalo buddhe ekantagato hoti abhippasanno—	Take another person who is sure and devoted to the Buddha …
itipi so bhagavā … pe … satthā devamanussānaṃ buddho bhagavāti.
Dhamme … pe …	The Dharma …
saṅghe … pe …	the Saṅgha …
na hāsapañño na javanapañño na ca vimuttiyā samannāgato.	But they don’t have laughing wisdom or swift wisdom, nor are they endowed with freedom.
So tiṇṇaṃ saṃyojanānaṃ parikkhayā sotāpanno hoti avinipātadhammo niyato sambodhiparāyaṇo.	With the ending of three fetters they’re a stream-enterer, not liable to be reborn in the underworld, bound for awakening.
Ayampi kho, mahānāma, puggalo parimutto nirayā parimutto tiracchānayoniyā parimutto pettivisayā parimutto apāyaduggativinipātā.	This person, too, is exempt from hell, the animal realm, and the ghost realm. They’re exempt from places of loss, bad places, the underworld.


Idha pana, mahānāma, ekacco puggalo na heva kho buddhe ekantagato hoti abhippasanno … pe …	Take another person who isn’t sure or devoted to the Buddha …
na dhamme … pe …	The Dharma …
na saṅghe … pe …	the Saṅgha …
na hāsapañño na javanapañño na ca vimuttiyā samannāgato;	They don’t have laughing wisdom or swift wisdom, nor are they endowed with freedom.
api cassa ime dhammā honti—	Still, they have these qualities:
saddhindriyaṃ … pe … paññindriyaṃ.	the faculties of earned-trust, energy, rememberfulness, undistractible-lucidity, and wisdom.
Tathāgatappaveditā cassa dhammā paññāya mattaso nijjhānaṃ khamanti.	And they accept the dharmas proclaimed by the Realized One after considering them with a degree of wisdom.
Ayampi kho, mahānāma, puggalo agantā nirayaṃ agantā tiracchānayoniṃ agantā pettivisayaṃ agantā apāyaṃ duggatiṃ vinipātaṃ.	This person, too, doesn’t go to hell, the animal realm, and the ghost realm. They don’t go to places of loss, bad places, the underworld.


Idha pana, mahānāma, ekacco puggalo na heva kho buddhe ekantagato hoti abhippasanno …	Take another person who isn’t sure or devoted to the Buddha …
na dhamme … pe …	The Dharma …
na saṅghe … pe …	the Saṅgha …
na hāsapañño na javanapañño na ca vimuttiyā samannāgato;	They don’t have laughing wisdom or swift wisdom, nor are they endowed with freedom.
api cassa ime dhammā honti—	Still, they have these qualities:
saddhindriyaṃ … pe … paññindriyaṃ.	the faculties of earned-trust, energy, rememberfulness, undistractible-lucidity, and wisdom.
Tathāgate cassa saddhāmattaṃ hoti pemamattaṃ.	And they have a degree of earned-trust and love for the Buddha.
Ayampi kho, mahānāma, puggalo agantā nirayaṃ agantā tiracchānayoniṃ agantā pettivisayaṃ agantā apāyaṃ duggatiṃ vinipātaṃ.	This person, too, doesn’t go to hell, the animal realm, and the ghost realm. They don’t go to places of loss, bad places, the underworld.


Seyyathāpi, mahānāma, dukkhettaṃ dubbhūmaṃ avihatakhāṇukaṃ, bījāni cassu khaṇḍāni pūtīni vātātapahatāni asārādāni asukhasayitāni, devo ca na sammā dhāraṃ anuppaveccheyya.	Suppose there was a barren field, a barren ground, with uncleared stumps. And you had seeds that were broken, spoiled, weather-damaged, infertile, and ill kept. And the heavens didn’t provide enough rain.
Api nu tāni bījāni vuddhiṃ virūḷhiṃ vepullaṃ āpajjeyyun”ti?	Would those seeds grow, increase, and mature?”
“No hetaṃ, bhante”.	“No, sir.”
“Evameva kho, mahānāma, idha dhammo durakkhāto hoti duppavedito aniyyāniko anupasamasaṃvattaniko asammāsambuddhappavedito—	“In the same way, take a teaching that’s badly explained and badly propounded, not emancipating, not leading to peace, proclaimed by someone who is not a fully awakened Buddha.
idamahaṃ dukkhettasmiṃ vadāmi.	This is what I call a barren field.
Tasmiñca dhamme sāvako viharati dhammānudhammappaṭipanno sāmīcippaṭipanno anudhammacārī—	A disciple remains in such a teaching, practicing in line with that Dharma, practicing it properly, living in line with that Dharma.
idamahaṃ dubbījasmiṃ vadāmi.	This is what I call a bad seed.


Seyyathāpi, mahānāma, sukhettaṃ subhūmaṃ suvihatakhāṇukaṃ, bījāni cassu akhaṇḍāni apūtīni avātātapahatāni sārādāni sukhasayitāni;	Suppose there was a fertile field, a fertile ground, well-cleared of stumps. And you had seeds that were intact, unspoiled, not weather-damaged, fertile, and well-kept. And there’s plenty of rainfall.
devo ca sammā dhāraṃ anuppaveccheyya.
Api nu tāni bījāni vuddhiṃ virūḷhiṃ vepullaṃ āpajjeyyun”ti?	Would those seeds grow, increase, and mature?”
“Evaṃ, bhante”.	“Yes, sir.”
“Evameva kho, mahānāma, idha dhammo svākkhāto hoti suppavedito niyyāniko upasamasaṃvattaniko sammāsambuddhappavedito—	“In the same way, take a teaching that’s well explained and well propounded, emancipating, leading to peace, proclaimed by someone who is a fully awakened Buddha.
idamahaṃ sukhettasmiṃ vadāmi.	This is what I call a fertile field.
Tasmiñca dhamme sāvako viharati dhammānudhammappaṭipanno sāmīcippaṭipanno anudhammacārī—	A disciple remains in such a teaching, practicing in line with that Dharma, practicing it properly, living in line with that Dharma.
idamahaṃ subījasmiṃ vadāmi.	This is what I call a good seed.
Kimaṅgaṃ pana saraṇāniṃ sakkaṃ.	Why can’t this apply to Sarakāni?
Saraṇāni, mahānāma, sakko maraṇakāle sikkhāya paripūrakārī ahosī”ti.	Mahānāma, Sarakāni the Sakyan fulfilled the training at the time of his death.”

SN 55.26 Paṭhamaanāthapiṇḍika: Anāthapiṇḍika (1st)


26. Paṭhamaanāthapiṇḍikasutta	26. Anāthapiṇḍika (1st)
Sāvatthinidānaṃ.	At Sāvatthī.
Tena kho pana samayena anāthapiṇḍiko gahapati ābādhiko hoti dukkhito bāḷhagilāno.	Now at that time the householder Anāthapiṇḍika was sick, suffering, gravely ill.
Atha kho anāthapiṇḍiko gahapati aññataraṃ purisaṃ āmantesi:	Then he addressed a man:
“ehi tvaṃ, ambho purisa, yenāyasmā sāriputto tenupasaṅkama; upasaṅkamitvā mama vacanena āyasmato sāriputtassa pāde sirasā vanda:	“Please, mister, go to Venerable Sāriputta, and in my name bow with your head to his feet. Say to him:
‘anāthapiṇḍiko, bhante, gahapati ābādhiko dukkhito bāḷhagilāno.	‘Sir, the householder Anāthapiṇḍika is sick, suffering, gravely ill.
So āyasmato sāriputtassa pāde sirasā vandatī’ti.	He bows with his head to your feet.’
Evañca vadehi:	And then say:
‘sādhu kira, bhante, āyasmā sāriputto yena anāthapiṇḍikassa gahapatissa nivesanaṃ tenupasaṅkamatu anukampaṃ upādāyā’”ti.	‘Sir, please visit him at his home out of compassion.’”


“Evaṃ, bhante”ti kho so puriso anāthapiṇḍikassa gahapatissa paṭissutvā yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmantaṃ sāriputtaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so puriso āyasmantaṃ sāriputtaṃ etadavoca:	“Yes, sir,” that man replied. He did as Anāthapiṇḍika asked.


“Anāthapiṇḍiko, bhante, gahapati ābādhiko dukkhito bāḷhagilāno.
So āyasmato sāriputtassa pāde sirasā vandati.
Evañca vadati:
‘sādhu kira, bhante, āyasmā sāriputto yena anāthapiṇḍikassa gahapatissa nivesanaṃ tenupasaṅkamatu anukampaṃ upādāyā’”ti.
Adhivāsesi kho āyasmā sāriputto tuṇhībhāvena.	Sāriputta consented in silence.


Atha kho āyasmā sāriputto pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya āyasmatā ānandena pacchāsamaṇena yena anāthapiṇḍikassa gahapatissa nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho āyasmā sāriputto anāthapiṇḍikaṃ gahapatiṃ etadavoca:	Then Venerable Sāriputta robed up in the morning and, taking his bowl and robe, went with Venerable Ānanda as his second monk to Anāthapiṇḍika’s home. He sat down on the seat spread out, and said to Anāthapiṇḍika:
“kacci te, gahapati, khamanīyaṃ kacci yāpanīyaṃ? Kacci dukkhā vedanā paṭikkamanti, no abhikkamanti; paṭikkamosānaṃ paññāyati, no abhikkamo”ti?	“Householder, I hope you’re coping; I hope you’re getting better. And I hope the pain is fading, not growing, that its fading is evident, not its growing.”
“Na me, bhante, khamanīyaṃ, na yāpanīyaṃ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṃ paññāyati, no paṭikkamo”ti.	“Sir, I’m not keeping well, I’m not alright. The pain is terrible and growing, not fading; its growing is evident, not its fading.”


“Yathārūpena kho, gahapati, buddhe appasādena samannāgato assutavā puthujjano kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati tathārūpo te buddhe appasādo natthi.	“Householder, you don’t have the distrust in the Buddha that causes an uneducated ordinary person to be reborn—when their body breaks up, after death—in a place of loss, a bad place, the underworld, hell.
Atthi ca kho te, gahapati, buddhe aveccappasādo—	And you have experiential confidence in the Buddha:
itipi so bhagavā … pe … satthā devamanussānaṃ buddho bhagavāti.	‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’
Tañca pana te buddhe aveccappasādaṃ attani samanupassato ṭhānaso vedanā paṭippassambheyya.	Seeing in yourself that experiential confidence in The Dharma, that pain may die down on the spot.


Yathārūpena kho, gahapati, dhamme appasādena samannāgato assutavā puthujjano kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati, tathārūpo te dhamme appasādo natthi.	You don’t have the distrust in The Dharma that causes an uneducated ordinary person to be reborn—when their body breaks up, after death—in a place of loss, a bad place, the underworld, hell.
Atthi ca kho te, gahapati, dhamme aveccappasādo—	And you have experiential confidence in The Dharma:
svākkhāto bhagavatā dhammo … pe … paccattaṃ veditabbo viññūhīti.	‘The Dharma is well explained by the Buddha—realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.’
Tañca pana te dhamme aveccappasādaṃ attani samanupassato ṭhānaso vedanā paṭippassambheyya.	Seeing in yourself that experiential confidence in The Dharma, that pain may die down on the spot.


Yathārūpena kho, gahapati, saṅghe appasādena samannāgato assutavā puthujjano kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati, tathārūpo te saṅghe appasādo natthi.	You don’t have the distrust in the Saṅgha that causes an uneducated ordinary person to be reborn—when their body breaks up, after death—in a place of loss, a bad place, the underworld, hell.
Atthi ca kho te, gahapati, saṅghe aveccappasādo—	And you have experiential confidence in the Saṅgha:
suppaṭipanno bhagavato sāvakasaṅgho … pe … anuttaraṃ puññakkhettaṃ lokassāti.	‘The Saṅgha of the Buddha’s disciples is practicing the way that’s good, straightforward, methodical, and proper. It consists of the four pairs, the eight individuals. This Saṅgha of the Buddha’s disciples is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, and worthy of veneration with joined palms. It is the supreme field of merit for the world.’
Tañca pana te saṅghe aveccappasādaṃ attani samanupassato ṭhānaso vedanā paṭippassambheyya.	Seeing in yourself that experiential confidence in the Saṅgha, that pain may die down on the spot.


Yathārūpena kho, gahapati, dussīlyena samannāgato assutavā puthujjano kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati, tathārūpaṃ te dussīlyaṃ natthi.	You don’t have the unethical conduct that causes an uneducated ordinary person to be reborn—when their body breaks up, after death—in a place of loss, a bad place, the underworld, hell.
Atthi ca kho te, gahapati, ariyakantāni sīlāni … pe samādhisaṃvattanikāni.	Your ethical conduct is loved by the noble ones, unbroken, unflawed, unblemished, untainted, liberating, praised by sensible people, not mistaken, and leading to undistractible-lucidity.
Tāni ca pana te ariyakantāni sīlāni attani samanupassato ṭhānaso vedanā paṭippassambheyya.	Seeing in yourself that ethical conduct loved by the noble ones, that pain may die down on the spot.


Yathārūpāya kho, gahapati, micchādiṭṭhiyā samannāgato assutavā puthujjano kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati, tathārūpā te micchādiṭṭhi natthi.	You don’t have the wrong view that causes an uneducated ordinary person to be reborn—when their body breaks up, after death—in a place of loss, a bad place, the underworld, hell.
Atthi ca kho te, gahapati, sammādiṭṭhi.	You have right view.
Tañca pana te sammādiṭṭhiṃ attani samanupassato ṭhānaso vedanā paṭippassambheyya.	Seeing in yourself that right view, that pain may die down on the spot.


Yathārūpena kho, gahapati, micchāsaṅkappena samannāgato assutavā puthujjano kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati, tathārūpo te micchāsaṅkappo natthi.	You don’t have the wrong thought …
Atthi ca kho te, gahapati, sammāsaṅkappo.
Tañca pana te sammāsaṅkappaṃ attani samanupassato ṭhānaso vedanā paṭippassambheyya.


Yathārūpāya kho, gahapati, micchāvācāya samannāgato assutavā puthujjano kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati, tathārūpā te micchāvācā natthi.	wrong speech …
Atthi ca kho te, gahapati, sammāvācā.
Tañca pana te sammāvācaṃ attani samanupassato ṭhānaso vedanā paṭippassambheyya.


Yathārūpena kho, gahapati, micchākammantena samannāgato assutavā puthujjano kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati, tathārūpo te micchākammanto natthi.	wrong action …
Atthi ca kho te, gahapati, sammākammanto.
Tañca pana te sammākammantaṃ attani samanupassato ṭhānaso vedanā paṭippassambheyya.


Yathārūpena kho, gahapati, micchāājīvena samannāgato assutavā puthujjano kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati, tathārūpo te micchāājīvo natthi.	wrong livelihood …
Atthi ca kho te, gahapati, sammāājīvo.
Tañca pana te sammāājīvaṃ attani samanupassato ṭhānaso vedanā paṭippassambheyya.


Yathārūpena kho, gahapati, micchāvāyāmena samannāgato assutavā puthujjano kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati, tathārūpo te micchāvāyāmo natthi.	wrong effort …
Atthi ca kho te, gahapati, sammāvāyāmo.
Tañca pana te sammāvāyāmaṃ attani samanupassato ṭhānaso vedanā paṭippassambheyya.


Yathārūpāya kho, gahapati, micchāsatiyā samannāgato assutavā puthujjano kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati, tathārūpā te micchāsati natthi.	wrong rememberfulness …
Atthi ca kho te, gahapati, sammāsati.
Tañca pana te sammāsatiṃ attani samanupassato ṭhānaso vedanā paṭippassambheyya.


Yathārūpena kho, gahapati, micchāsamādhinā samannāgato assutavā puthujjano kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati, tathārūpo te micchāsamādhi natthi.	wrong undistractible-lucidity …
Atthi ca kho te, gahapati, sammāsamādhi.
Tañca pana te sammāsamādhiṃ attani samanupassato ṭhānaso vedanā paṭippassambheyya.


Yathārūpena kho, gahapati, micchāñāṇena samannāgato assutavā puthujjano kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati, tathārūpaṃ te micchāñāṇaṃ natthi.	wrong knowledge …
Atthi ca kho te, gahapati, sammāñāṇaṃ.
Tañca pana te sammāñāṇaṃ attani samanupassato ṭhānaso vedanā paṭippassambheyya.


Yathārūpāya kho, gahapati, micchāvimuttiyā samannāgato assutavā puthujjano kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati, tathārūpā te micchāvimutti natthi.	wrong freedom …
Atthi ca kho te, gahapati, sammāvimutti.	You have right freedom.
Tañca pana te sammāvimuttiṃ attani samanupassato ṭhānaso vedanā paṭippassambheyyā”ti.	Seeing in yourself that right freedom, that pain may die down on the spot.”


Atha kho anāthapiṇḍikassa gahapatissa ṭhānaso vedanā paṭippassambhiṃsu.	And then Anāthapiṇḍika’s pain died down on the spot.
Atha kho anāthapiṇḍiko gahapati āyasmantañca sāriputtaṃ āyasmantañca ānandaṃ sakeneva thālipākena parivisi.	Then he served Sāriputta and Ānanda from his own dish.
Atha kho anāthapiṇḍiko gahapati āyasmantaṃ sāriputtaṃ bhuttāviṃ onītapattapāṇiṃ aññataraṃ nīcāsanaṃ gahetvā ekamantaṃ nisīdi.	When Sāriputta had eaten and washed his hand and bowl, Anāthapiṇḍika took a low seat and sat to one side.
Ekamantaṃ nisinnaṃ kho anāthapiṇḍikaṃ gahapatiṃ āyasmā sāriputto imāhi gāthāhi anumodi:	Venerable Sāriputta expressed his appreciation to him with these verses.


“Yassa saddhā tathāgate,	“Whoever has earned-trust in the Realized One,
acalā suppatiṭṭhitā;	unwavering and well established;
Sīlañca yassa kalyāṇaṃ,	whose ethical conduct is good,
ariyakantaṃ pasaṃsitaṃ.	praised and loved by the noble ones;


Saṃghe pasādo yassatthi,	who has confidence in the Saṅgha,
ujubhūtañca dassanaṃ;	and correct view:
Adaliddoti taṃ āhu,	they’re said to be prosperous,
amoghaṃ tassa jīvitaṃ.	their life is not in vain.


Tasmā saddhañca sīlañca,	So let the wise devote themselves
pasādaṃ dhammadassanaṃ;	to earned-trust, ethical behaviour,
Anuyuñjetha medhāvī,	confidence, and insight into The Dharma,
saraṃ buddhānasāsanan”ti.	remembering the instructions of the Buddhas.”



Atha kho āyasmā sāriputto anāthapiṇḍikaṃ gahapatiṃ imāhi gāthāhi anumoditvā uṭṭhāyāsanā pakkāmi.	After expressing his appreciation to Anāthapiṇḍika with these verses, Sāriputta got up from his seat and left.


Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ ānandaṃ bhagavā etadavoca:	Then Ānanda went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:
“handa kuto nu tvaṃ, ānanda, āgacchasi divādivassā”ti?	“So, Ānanda, where are you coming from in the middle of the day?”
“Āyasmatā, bhante, sāriputtena anāthapiṇḍiko gahapati iminā ca iminā ca ovādena ovadito”ti.	“Sir, Venerable Sāriputta advised the householder Anāthapiṇḍika in this way and that.”
“Paṇḍito, ānanda, sāriputto;	“Sāriputta is astute, Ānanda.
mahāpañño, ānanda, sāriputto, yatra hi nāma cattāri sotāpattiyaṅgāni dasahākārehi vibhajissatī”ti.	He has great wisdom, since he can analyze the four factors of stream-entry in ten aspects.”

SN 55.27 Dutiyaanāthapiṇḍika: With Anāthapiṇḍika (2nd)


27. Dutiyaanāthapiṇḍikasutta	27. With Anāthapiṇḍika (2nd)
Sāvatthinidānaṃ.	At Sāvatthī.
Tena kho pana samayena anāthapiṇḍiko gahapati ābādhiko hoti dukkhito bāḷhagilāno.	Now at that time the householder Anāthapiṇḍika was sick, suffering, gravely ill.
Atha kho anāthapiṇḍiko gahapati aññataraṃ purisaṃ āmantesi:	Then he addressed a man:
“ehi tvaṃ, ambho purisa, yenāyasmā ānando tenupasaṅkama; upasaṅkamitvā mama vacanena āyasmato ānandassa pāde sirasā vanda:	“Please, mister, go to Venerable Ānanda, and in my name bow with your head to his feet. Say to him:
‘anāthapiṇḍiko, bhante, gahapati ābādhiko dukkhito bāḷhagilāno.	‘Sir, the householder Anāthapiṇḍika is sick, suffering, gravely ill.
So āyasmato ānandassa pāde sirasā vandatī’ti.	He bows with his head to your feet.’
Evañca vadehi:	And then say:
‘sādhu kira, bhante, āyasmā ānando yena anāthapiṇḍikassa gahapatissa nivesanaṃ tenupasaṅkamatu anukampaṃ upādāyā’”ti.	‘Sir, please visit him at his home out of compassion.’”


“Evaṃ, bhante”ti kho so puriso anāthapiṇḍikassa gahapatissa paṭissutvā yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṃ ānandaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so puriso āyasmantaṃ ānandaṃ etadavoca:	“Yes, sir,” that man replied. He did as Anāthapiṇḍika asked.
“anāthapiṇḍiko, bhante, gahapati ābādhiko dukkhito bāḷhagilāno.
So āyasmato ānandassa pāde sirasā vandati.
Evañca vadati:
‘sādhu kira, bhante, āyasmā ānando yena anāthapiṇḍikassa gahapatissa nivesanaṃ tenupasaṅkamatu anukampaṃ upādāyā’”ti.
Adhivāsesi kho āyasmā ānando tuṇhībhāvena.	Ānanda consented in silence.


Atha kho āyasmā ānando pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena anāthapiṇḍikassa gahapatissa nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho āyasmā ānando anāthapiṇḍikaṃ gahapatiṃ etadavoca:	Then Venerable Ānanda robed up in the morning and, taking his bowl and robe, went to the home of the householder Anāthapiṇḍika. He sat down on the seat spread out and said to Anāthapiṇḍika:
“kacci te, gahapati, khamanīyaṃ, kacci yāpanīyaṃ? Kacci dukkhā vedanā paṭikkamanti, no abhikkamanti; paṭikkamosānaṃ paññāyati, no abhikkamo”ti?	“Householder, I hope you’re coping; I hope you’re getting better. And I hope the pain is fading, not growing; that its fading, not its growing, is apparent.”
“Na me, bhante, khamanīyaṃ na yāpanīyaṃ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṃ paññāyati, no paṭikkamo”ti.	“Sir, I’m not keeping well, I’m not alright. The pain is terrible and growing, not fading; its growing is evident, not its fading.”


“Catūhi kho, gahapati, dhammehi samannāgatassa assutavato puthujjanassa hoti uttāso, hoti chambhitattaṃ, hoti samparāyikaṃ maraṇabhayaṃ.	“Householder, when an uneducated ordinary person has four things, they’re frightened and terrified, and fear what awaits them after death.
Katamehi catūhi?	What four?
Idha, gahapati, assutavā puthujjano buddhe appasādena samannāgato hoti.	Firstly, an uneducated ordinary person distrusts the Buddha.
Tañca panassa buddhe appasādaṃ attani samanupassato hoti uttāso, hoti chambhitattaṃ, hoti samparāyikaṃ maraṇabhayaṃ.	Seeing in themselves that distrust of the Buddha, they’re frightened and terrified, and fear what awaits them after death.


Puna caparaṃ, gahapati, assutavā puthujjano dhamme appasādena samannāgato hoti.	Furthermore, an uneducated ordinary person distrusts The Dharma …
Tañca panassa dhamme appasādaṃ attani samanupassato hoti uttāso, hoti chambhitattaṃ, hoti samparāyikaṃ maraṇabhayaṃ.


Puna caparaṃ, gahapati, assutavā puthujjano saṅghe appasādena samannāgato hoti.	the Saṅgha …
Tañca panassa saṅghe appasādaṃ attani samanupassato hoti uttāso, hoti chambhitattaṃ, hoti samparāyikaṃ maraṇabhayaṃ.


Puna caparaṃ, gahapati, assutavā puthujjano dussīlyena samannāgato hoti.	Furthermore, an uneducated ordinary person has unethical conduct.
Tañca panassa dussīlyaṃ attani samanupassato hoti uttāso, hoti chambhitattaṃ, hoti samparāyikaṃ maraṇabhayaṃ.	Seeing in themselves that unethical conduct, they’re frightened and terrified, and fear what awaits them after death.
Imehi kho, gahapati, catūhi dhammehi samannāgatassa assutavato puthujjanassa hoti uttāso, hoti chambhitattaṃ, hoti samparāyikaṃ maraṇabhayaṃ.	When an uneducated ordinary person has these four things, they’re frightened and terrified, and fear what awaits them after death.


Catūhi kho, gahapati, dhammehi samannāgatassa sutavato ariyasāvakassa na hoti uttāso, na hoti chambhitattaṃ, na hoti samparāyikaṃ maraṇabhayaṃ.	When an educated noble-one's-disciple has four things, they’re not frightened or terrified, and don’t fear what awaits them after death.
Katamehi catūhi?	What four?
Idha, gahapati, sutavā ariyasāvako buddhe aveccappasādena samannāgato hoti—	Firstly, a noble-one's-disciple has experiential confidence in the Buddha …
itipi so bhagavā … pe … satthā devamanussānaṃ buddho bhagavāti.
Tañca panassa buddhe aveccappasādaṃ attani samanupassato na hoti uttāso, na hoti chambhitattaṃ, na hoti samparāyikaṃ maraṇabhayaṃ.	Seeing in themselves that experiential confidence in the Buddha, they’re not frightened or terrified, and don’t fear what awaits them after death.


Puna caparaṃ, gahapati, sutavā ariyasāvako dhamme aveccappasādena samannāgato hoti—	Furthermore, a noble-one's-disciple has experiential confidence in The Dharma …
svākkhāto bhagavatā dhammo … pe … paccattaṃ veditabbo viññūhīti.
Tañca panassa dhamme aveccappasādaṃ attani samanupassato na hoti uttāso, na hoti chambhitattaṃ, na hoti samparāyikaṃ maraṇabhayaṃ.


Puna caparaṃ, gahapati, sutavā ariyasāvako saṅghe aveccappasādena samannāgato hoti—	the Saṅgha …
suppaṭipanno bhagavato sāvakasaṅgho … pe … anuttaraṃ puññakkhettaṃ lokassāti.
Tañca panassa saṅghe aveccappasādaṃ attani samanupassato na hoti uttāso, na hoti chambhitattaṃ, na hoti samparāyikaṃ maraṇabhayaṃ.


Puna caparaṃ, gahapati, sutavā ariyasāvako ariyakantehi sīlehi samannāgato hoti akhaṇḍehi … pe … samādhisaṃvattanikehi.	Furthermore, a noble-one's-disciple’s ethical conduct is loved by the noble ones, unbroken, unflawed, unblemished, untainted, liberating, praised by sensible people, not mistaken, and leading to undistractible-lucidity.
Tāni ca panassa ariyakantāni sīlāni attani samanupassato na hoti uttāso, na hoti chambhitattaṃ, na hoti samparāyikaṃ maraṇabhayaṃ.	Seeing in themselves that ethical conduct loved by the noble ones, they’re not frightened or terrified, and don’t fear what awaits them after death.
Imehi kho, gahapati, catūhi dhammehi samannāgatassa sutavato ariyasāvakassa na hoti uttāso, na hoti chambhitattaṃ, na hoti samparāyikaṃ maraṇabhayan”ti.	When an educated noble-one's-disciple has these four things, they’re not frightened or terrified, and don’t fear what awaits them after death.”


“Nāhaṃ, bhante ānanda, bhāyāmi.	“Sir, Ānanda, I am not afraid.
Kyāhaṃ bhāyissāmi.	What have I to fear?
Ahañhi, bhante, buddhe aveccappasādena samannāgato homi—	For I have experiential confidence in the Buddha …
itipi so bhagavā … pe … satthā devamanussānaṃ buddho bhagavāti.
Dhamme … pe …	The Dharma …
saṅghe aveccappasādena samannāgato homi—	the Saṅgha …
suppaṭipanno bhagavato sāvakasaṅgho … pe … anuttaraṃ puññakkhettaṃ lokassāti.
Yāni cimāni, bhante, bhagavatā gihisāmīcikāni sikkhāpadāni desitāni, nāhaṃ tesaṃ kiñci attani khaṇḍaṃ samanupassāmī”ti.	And of the training rules appropriate for laypeople taught by the Buddha, I don’t see any that I have broken.”
“Lābhā te, gahapati, suladdhaṃ te, gahapati.	“You’re fortunate, householder, so very fortunate,
Sotāpattiphalaṃ tayā, gahapati, byākatan”ti.	You have declared the fruit of stream-entry.”

SN 55.28 Paṭhamabhayaverūpasanta: Dangers and Threats (1st)


28. Paṭhamabhayaverūpasantasutta	28. Dangers and Threats (1st)
Sāvatthinidānaṃ.	At Sāvatthī.
Ekamantaṃ nisinnaṃ kho anāthapiṇḍikaṃ gahapatiṃ bhagavā etadavoca:	Seated to one side, the Buddha said to the householder Anāthapiṇḍika:
“yato kho, gahapati, ariyasāvakassa pañca bhayāni verāni vūpasantāni ca honti, catūhi ca sotāpattiyaṅgehi samannāgato hoti, ariyo cassa ñāyo paññāya sudiṭṭho hoti suppaṭividdho, so ākaṅkhamāno attanāva attānaṃ byākareyya:	“Householder, when a noble-one's-disciple has quelled five dangers and threats, has the four factors of stream-entry, and has clearly seen and comprehended the noble process with wisdom, they may, if they wish, declare of themselves:
‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto; sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo’.	‘I’ve finished with rebirth in hell, the animal realm, and the ghost realm. I’ve finished with all places of loss, bad places, the underworld. I am a stream-enterer! I’m not liable to be reborn in the underworld, and am bound for awakening.’


Katamāni pañca bhayāni verāni vūpasantāni honti?	What are the five dangers and threats they have quelled?
Yaṃ, gahapati, pāṇātipātī pāṇātipātappaccayā diṭṭhadhammikampi bhayaṃ veraṃ pasavati, samparāyikampi bhayaṃ veraṃ pasavati, cetasikampi dukkhaṃ domanassaṃ paṭisaṃvediyati.	Anyone who kills living creatures creates dangers and threats both in the present life and in lives to come, and experiences mental pain and sadness.
Pāṇātipātā paṭiviratassa evaṃ taṃ bhayaṃ veraṃ vūpasantaṃ hoti.	So that danger and threat is quelled for anyone who refrains from killing living creatures.
Yaṃ, gahapati, adinnādāyī … pe …	Anyone who steals …
yaṃ, gahapati, kāmesumicchācārī … pe …	Anyone who commits sexual misconduct …
yaṃ, gahapati, musāvādī … pe …	Anyone who lies …
yaṃ, gahapati, surāmerayamajjappamādaṭṭhāyī surāmerayamajjappamādaṭṭhānappaccayā diṭṭhadhammikampi bhayaṃ veraṃ pasavati, samparāyikampi bhayaṃ veraṃ pasavati, cetasikampi dukkhaṃ domanassaṃ paṭisaṃvediyati.	Anyone who uses alcoholic drinks that cause negligence creates dangers and threats both in the present life and in lives to come, and experiences mental pain and sadness.
Surāmerayamajjappamādaṭṭhānā paṭiviratassa evaṃ taṃ bhayaṃ veraṃ vūpasantaṃ hoti.	So that danger and threat is quelled for anyone who refrains from alcoholic drinks that cause negligence.
Imāni pañca bhayāni verāni vūpasantāni honti.	These are the five dangers and threats they have quelled.


Katamehi catūhi sotāpattiyaṅgehi samannāgato hoti?	What are the four factors of stream-entry that they have?
Idha, gahapati, ariyasāvako buddhe aveccappasādena samannāgato hoti—	It’s when a noble-one's-disciple has experiential confidence in the Buddha …
itipi so bhagavā … pe … satthā devamanussānaṃ buddho bhagavāti.
Dhamme … pe …	The Dharma …
saṅghe … pe …	the Saṅgha …
ariyakantehi sīlehi samannāgato hoti akhaṇḍehi … pe … samādhisaṃvattanikehi.	And they have the ethical conduct loved by the noble ones … leading to undistractible-lucidity.
Imehi catūhi sotāpattiyaṅgehi samannāgato hoti.	These are the four factors of stream-entry that they have.


Katamo cassa ariyo ñāyo paññāya sudiṭṭho hoti suppaṭividdho?	And what is the noble process that they have clearly seen and comprehended with wisdom?
Idha, gahapati, ariyasāvako paṭiccasamuppādaññeva sādhukaṃ yoniso manasi karoti—	A noble-one's-disciple properly attends to dependent origination itself:
iti imasmiṃ sati idaṃ hoti, imassuppādā idaṃ uppajjati;	‘When this exists, that is; due to the arising of this, that arises.
iti imasmiṃ asati idaṃ na hoti, imassa nirodhā idaṃ nirujjhati;	When this doesn’t exist, that is not; due to the cessation of this, that ceases.' That is:
yadidaṃ avijjāpaccayā saṅkhārā, saṅkhārapaccayā viññāṇaṃ … pe …	Ignorance is a condition for co-doings. co-doings are a condition for consciousness. Consciousness is a condition for name and form. Name and form are a condition for the six sense fields. The six sense fields are conditions for contact. Contact is a condition for feeling. Feeling is a condition for craving. Craving is a condition for grasping. Grasping is a condition for continued existence. Continued existence is a condition for rebirth. Rebirth is a condition that gives rise to old age and death, sorrow, lamentation, pain, sadness, and distress.
evametassa kevalassa dukkhakkhandhassa samudayo hoti.	That is how this entire mass of suffering originates.
Avijjāya tveva asesavirāganirodhā saṅkhāranirodho … pe …	When ignorance fades away and ceases with nothing left over, co-doings cease. When co-doings cease, consciousness ceases. When consciousness ceases, name and form cease. When name and form cease, the six sense fields cease. When the six sense fields cease, contact ceases. When contact ceases, feeling ceases. When feeling ceases, craving ceases. When craving ceases, grasping ceases. When grasping ceases, continued existence ceases. When continued existence ceases, rebirth ceases. When rebirth ceases, old age and death, sorrow, lamentation, pain, sadness, and distress cease.
evametassa kevalassa dukkhakkhandhassa nirodho hoti.	That is how this entire mass of suffering ceases.
Ayamassa ariyo ñāyo paññāya sudiṭṭho hoti suppaṭividdho.	This is the noble process that they have clearly seen and comprehended with wisdom.


Yato kho, gahapati, ariyasāvakassa imāni pañca bhayāni verāni vūpasantāni honti, imehi catūhi sotāpattiyaṅgehi samannāgato hoti, ayañcassa ariyo ñāyo paññāya sudiṭṭho hoti suppaṭividdho. So ākaṅkhamāno attanāva attānaṃ byākareyya:	When a noble-one's-disciple has quelled five dangers and threats, has the four factors of stream-entry, and has clearly seen and comprehended the noble process with wisdom, they may, if they wish, declare of themselves:
‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto; sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo’”ti.	‘I’ve finished with rebirth in hell, the animal realm, and the ghost realm. I’ve finished with all places of loss, bad places, the underworld. I am a stream-enterer! I’m not liable to be reborn in the underworld, and am bound for awakening.’”

SN 55.30 Nandakalicchavi: With Nandaka the Licchavi


30. Nandakalicchavisutta	30. With Nandaka the Licchavi
Ekaṃ samayaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ.	At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof.
Atha kho nandako licchavimahāmatto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho nandakaṃ licchavimahāmattaṃ bhagavā etadavoca:	Then Nandaka the Licchavi minister went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:


“Catūhi kho, nandaka, dhammehi samannāgato ariyasāvako sotāpanno hoti avinipātadhammo niyato sambodhiparāyaṇo.	“Nandaka, a noble-one's-disciple who has four things is a stream-enterer, not liable to be reborn in the underworld, bound for awakening.
Katamehi catūhi?	What four?
Idha, nandaka, ariyasāvako buddhe aveccappasādena samannāgato hoti—	It’s when a noble-one's-disciple has experiential confidence in the Buddha …
itipi so bhagavā … pe … satthā devamanussānaṃ buddho bhagavāti.
Dhamme … pe …	The Dharma …
saṅghe … pe …	the Saṅgha …
ariyakantehi sīlehi samannāgato hoti akhaṇḍehi … pe … samādhisaṃvattanikehi.	And they have the ethical conduct loved by the noble ones … leading to undistractible-lucidity.
Imehi kho, nandaka, catūhi dhammehi samannāgato ariyasāvako sotāpanno hoti avinipātadhammo niyato sambodhiparāyaṇo.	A noble-one's-disciple who has these four things is a stream-enterer, not liable to be reborn in the underworld, bound for awakening.


Imehi ca pana, nandaka, catūhi dhammehi samannāgato ariyasāvako āyunā saṃyutto hoti dibbenapi mānusenapi;	A noble-one's-disciple who has these four things is guaranteed long life,
vaṇṇena saṃyutto hoti dibbenapi mānusenapi;	beauty,
sukhena saṃyutto hoti dibbenapi mānusenapi;	happiness,
yasena saṃyutto hoti dibbenapi mānusenapi;	fame,
ādhipateyyena saṃyutto hoti dibbenapi mānusenapi.	and authority, both human and divine.
Taṃ kho panāhaṃ, nandaka, nāññassa samaṇassa vā brāhmaṇassa vā sutvā vadāmi. Api ca yadeva mayā sāmaṃ ñātaṃ sāmaṃ diṭṭhaṃ sāmaṃ viditaṃ, tadevāhaṃ vadāmī”ti.	Now, I don’t say this because I’ve heard it from some other ascetic or brahmin. I only say it because I’ve known, seen, and realized it for myself.”


Evaṃ vutte, aññataro puriso nandakaṃ licchavimahāmattaṃ etadavoca:	When he had spoken, a certain person said to Nandaka:
“nahānakālo, bhante”ti.	“Sir, it is time to bathe.”
“Alaṃ dāni, bhaṇe, etena bāhirena nahānena.	“Enough now, my man, with that exterior bath.
Alamidaṃ ajjhattaṃ nahānaṃ bhavissati, yadidaṃ—	This interior bathing will do for me, that is,
bhagavati pasādo”ti.	confidence in the Buddha.”

SN 55.35 Dutiyadevapada: Footprints of the Gods (2nd)


35. Dutiyadevapadasutta	35. Footprints of the Gods (2nd)
“Cattārimāni, bhikkhave, devānaṃ devapadāni avisuddhānaṃ sattānaṃ visuddhiyā apariyodātānaṃ sattānaṃ pariyodapanāya.	“monks, these four footprints of the gods are in order to purify unpurified beings and cleanse unclean beings.


Katamāni cattāri?	What four?
Idha, bhikkhave, ariyasāvako buddhe aveccappasādena samannāgato hoti—	Firstly, a noble-one's-disciple has experiential confidence in the Buddha:
itipi so bhagavā … pe … satthā devamanussānaṃ buddho bhagavāti.	‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’
So iti paṭisañcikkhati:	Then they reflect:
‘kiṃ nu kho devānaṃ devapadan’ti?	‘What now is the footprint of the gods?’
So evaṃ pajānāti:	They understand:
‘abyābajjhaparame khvāhaṃ etarahi deve suṇāmi.	‘I hear that these days the gods consider non-harming to be supreme.
Na ca kho panāhaṃ kiñci byābādhemi tasaṃ vā thāvaraṃ vā.	But I don’t hurt any creature firm or frail.
Addhāhaṃ devapadadhammasamannāgato viharāmī’ti.	I definitely live in possession of a footprint of the gods.’
Idaṃ paṭhamaṃ devānaṃ devapadaṃ avisuddhānaṃ sattānaṃ visuddhiyā apariyodātānaṃ sattānaṃ pariyodapanāya.	This is the first footprint of the gods in order to purify unpurified beings and cleanse unclean beings.


Puna caparaṃ, bhikkhave, ariyasāvako dhamme … pe …	Furthermore, a noble-one's-disciple has experiential confidence in The Dharma …
saṅghe … pe ….	the Saṅgha …


Puna caparaṃ, bhikkhave, ariyasāvako ariyakantehi sīlehi samannāgato hoti akhaṇḍehi … pe … samādhisaṃvattanikehi.	Furthermore, a noble-one's-disciple’s ethical conduct is loved by the noble ones, unbroken, unflawed, unblemished, untainted, liberating, praised by sensible people, not mistaken, and leading to undistractible-lucidity.
So iti paṭisañcikkhati:	Then they reflect:
‘kiṃ nu kho devānaṃ devapadan’ti?	‘What now is the footprint of the gods?’
So evaṃ pajānāti:	They understand:
‘abyābajjhaparame khvāhaṃ etarahi deve suṇāmi.	‘I hear that these days the gods consider non-harming to be supreme.
Na kho panāhaṃ kiñci byābādhemi tasaṃ vā thāvaraṃ vā.	But I don’t hurt any creature firm or frail.
Addhāhaṃ devapadadhammasamannāgato viharāmī’ti.	I definitely live in possession of a footprint of the gods.’
Idaṃ catutthaṃ devānaṃ devapadaṃ avisuddhānaṃ sattānaṃ visuddhiyā apariyodātānaṃ sattānaṃ pariyodapanāya.	This is the fourth footprint of the gods in order to purify unpurified beings and cleanse unclean beings.
Imāni kho, bhikkhave, cattāri devānaṃ devapadāni avisuddhānaṃ sattānaṃ visuddhiyā apariyodātānaṃ sattānaṃ pariyodapanāyā”ti.	These four footprints of the gods are in order to purify unpurified beings and cleanse unclean beings.”

SN 55.37 Mahānāma: With Mahānāma


37. Mahānāmasutta	37. With Mahānāma
Ekaṃ samayaṃ bhagavā sakkesu viharati kapilavatthusmiṃ nigrodhārāme.	At one time the Buddha was staying in the land of the Sakyans, near Kapilavatthu in the Banyan Tree Monastery.
Atha kho mahānāmo sakko yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho mahānāmo sakko bhagavantaṃ etadavoca:	Then Mahānāma the Sakyan went up to the Buddha, bowed, sat down to one side, and said to him:


“Kittāvatā nu kho, bhante, upāsako hotī”ti?	“Sir, how is a lay follower defined?”
“Yato kho, mahānāma, buddhaṃ saraṇaṃ gato hoti, dhammaṃ saraṇaṃ gato hoti, saṅghaṃ saraṇaṃ gato hoti—	“Mahānāma, when you’ve gone for refuge to the Buddha, The Dharma, and the Saṅgha,
ettāvatā kho, mahānāma, upāsako hotī”ti.	you’re considered to be a lay follower.”


“Kittāvatā pana, bhante, upāsako sīlasampanno hotī”ti?	“But how is an ethical lay follower defined?”
“Yato kho, mahānāma, upāsako pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti, musāvādā paṭivirato hoti, surāmerayamajjappamādaṭṭhānā paṭivirato hoti—	“When a lay follower doesn’t kill living creatures, steal, commit sexual misconduct, lie, or consume alcoholic drinks that cause negligence,
ettāvatā kho, mahānāma, upāsako sīlasampanno hotī”ti.	they’re considered to be an ethical lay follower.”


“Kittāvatā pana, bhante, upāsako saddhāsampanno hotī”ti?	“But how is an earned-trustful lay follower defined?”
“Idha, mahānāma, upāsako saddho hoti, saddahati tathāgatassa bodhiṃ—	“It’s when a lay follower has earned-trust in the Realized One’s awakening:
itipi so bhagavā … pe … satthā devamanussānaṃ buddho bhagavāti.	‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’
Ettāvatā kho, mahānāma, upāsako saddhāsampanno hotī”ti.	Then they’re considered to be an earned-trustful lay follower.”


“Kittāvatā pana, bhante, upāsako cāgasampanno hotī”ti?	“But how is a generous lay follower defined?”
“Idha, mahānāma, upāsako vigatamalamaccherena cetasā agāraṃ ajjhāvasati muttacāgo payatapāṇi vossaggarato yācayogo dānasaṃvibhāgarato—	“It’s when a lay follower lives at home rid of the stain of stinginess, freely generous, open-handed, loving to let go, committed to charity, loving to give and to share.
ettāvatā kho, mahānāma, upāsako cāgasampanno hotī”ti.	Then they’re considered to be a generous lay follower.”


“Kittāvatā pana, bhante, upāsako paññāsampanno hotī”ti?	“But how is a wise lay follower defined?”
“Idha, mahānāma, upāsako paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā—	“It’s when a lay follower is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.
ettāvatā kho, mahānāma, upāsako paññāsampanno hotī”ti.	Then they’re considered to be a wise lay follower.”

SN 55.39 Kāḷigodha: With Kāḷigodhā


39. Kāḷigodhasutta	39. With Kāḷigodhā
Ekaṃ samayaṃ bhagavā sakkesu viharati kapilavatthusmiṃ nigrodhārāme.	At one time the Buddha was staying in the land of the Sakyans, near Kapilavatthu in the Banyan Tree Monastery.
Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena kāḷigodhāya sākiyāniyā nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.	Then the Buddha robed up in the morning and, taking his bowl and robe, went to the home of Kāḷigodhā the Sakyan lady, where he sat on the seat spread out.
Atha kho kāḷigodhā sākiyānī yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho kāḷigodhaṃ sākiyāniṃ bhagavā etadavoca:	Then Kāḷigodhā went up to the Buddha, bowed, and sat down to one side. The Buddha said to her:


“Catūhi kho, godhe, dhammehi samannāgatā ariyasāvikā sotāpannā hoti avinipātadhammā niyatā sambodhiparāyaṇā.	“Godhā, a female noble-one's-disciple who has four things is a stream-enterer, not liable to be reborn in the underworld, bound for awakening.
Katamehi catūhi?	What four?
Idha, godhe, ariyasāvikā buddhe aveccappasādena samannāgatā hoti—	It’s when a noble-one's-disciple has experiential confidence in the Buddha …
itipi so bhagavā … pe … satthā devamanussānaṃ buddho bhagavāti.
Dhamme … pe …	The Dharma …
saṃghe … pe …	the Saṅgha …
vigatamalamaccherena cetasā agāraṃ ajjhāvasati muttacāgā payatapāṇinī vossaggaratā yācayogā dānasaṃvibhāgaratā.	And they live at home rid of the stain of stinginess, freely generous, open-handed, loving to let go, committed to charity, loving to give and to share.
Imehi kho, godhe, catūhi dhammehi samannāgatā ariyasāvikā sotāpannā hoti avinipātadhammā niyatā sambodhiparāyaṇā”ti.	A female noble-one's-disciple who has these four things is a stream-enterer, not liable to be reborn in the underworld, bound for awakening.”


“Yānimāni, bhante, bhagavatā cattāri sotāpattiyaṅgāni desitāni, saṃvijjante dhammā mayi, ahañca tesu dhammesu sandissāmi.	“Sir, these four factors of stream-entry that were taught by the Buddha are found in me, and I am seen in them.
Ahañhi, bhante, buddhe aveccappasādena samannāgatā—	For I have experiential confidence in the Buddha …
itipi so bhagavā … pe … satthā devamanussānaṃ buddho bhagavāti.
Dhamme … pe …	The Dharma …
saṅghe … pe …	the Saṅgha …
yaṃ kho pana kiñci kule deyyadhammaṃ sabbaṃ taṃ appaṭivibhattaṃ sīlavantehi kalyāṇadhammehī”ti.	And I share without reservation all the gifts available to give in our family with those who are ethical and of good character.”
“Lābhā te, godhe, suladdhaṃ te, godhe.	“You’re fortunate, Godhā, so very fortunate,
Sotāpattiphalaṃ tayā, godhe, byākatan”ti.	You have declared the fruit of stream-entry.”

SN 55.40 Nandiyasakka: Nandiya the Sakyan


40. Nandiyasakkasutta	40. Nandiya the Sakyan
Ekaṃ samayaṃ bhagavā sakkesu viharati kapilavatthusmiṃ nigrodhārāme.	At one time the Buddha was staying in the land of the Sakyans, near Kapilavatthu in the Banyan Tree Monastery.
Atha kho nandiyo sakko yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho nandiyo sakko bhagavantaṃ etadavoca:	Then Nandiya the Sakyan went up to the Buddha, bowed, sat down to one side, and said to him:
“yasseva nu kho, bhante, ariyasāvakassa cattāri sotāpattiyaṅgāni sabbena sabbaṃ sabbathā sabbaṃ natthi sveva nu kho, bhante, ariyasāvako pamādavihārī”ti.	“Sir, if a noble-one's-disciple were to totally and utterly lack the four factors of stream-entry, would they live negligently?”


“‘Yassa kho, nandiya, cattāri sotāpattiyaṅgāni sabbena sabbaṃ sabbathā sabbaṃ natthi tamahaṃ bāhiro puthujjanapakkhe ṭhito’ti vadāmi.	“Nandiya, someone who totally and utterly lacks these four factors of stream-entry is an outsider who belongs with the ordinary persons, I say.
Api ca, nandiya, yathā ariyasāvako pamādavihārī ceva hoti, appamādavihārī ca	Neverthless, Nandiya, as to how a noble-one's-disciple lives negligently and how they live assiduously,
taṃ suṇāhi, sādhukaṃ manasi karohi; bhāsissāmī”ti.	listen and attend closely, I will speak.
“Evaṃ, bhante”ti kho nandiyo sakko bhagavato paccassosi.	“Yes, sir,” Nandiya replied.
Bhagavā etadavoca:	The Buddha said this:


“Kathañca, nandiya, ariyasāvako pamādavihārī hoti?	“And how does a noble-one's-disciple live negligently?
Idha, nandiya, ariyasāvako buddhe aveccappasādena samannāgato hoti—	Firstly, a noble-one's-disciple has experiential confidence in the Buddha …
itipi so bhagavā … pe … satthā devamanussānaṃ buddho bhagavāti.
So tena buddhe aveccappasādena santuṭṭho na uttari vāyamati divā pavivekāya, rattiṃ paṭisallānāya.	They’re content with that confidence, and don’t make a further effort for seclusion by day or solitude by night.
Tassa evaṃ pamattassa viharato pāmojjaṃ na hoti.	When they live negligently, there’s no joy.
Pāmojje asati, pīti na hoti.	When there’s no joy, there’s no rapture.
Pītiyā asati, passaddhi na hoti.	When there’s no rapture, there’s no pacification.
Passaddhiyā asati, dukkhaṃ viharati.	When there’s no pacification, there’s suffering.
Dukkhino cittaṃ na samādhiyati.	The mind that suffers doesn’t become undistractify-&-lucidifyd in samādhi.
Asamāhite citte dhammā na pātubhavanti.	When the mind is not undistractify-&-lucidifyd in samādhi, dharmas do not become clear.
Dhammānaṃ apātubhāvā pamādavihārītveva saṅkhyaṃ gacchati.	Because dharmas have not become clear, they’re reckoned to live negligently.


Puna caparaṃ, nandiya, ariyasāvako dhamme … pe …	Furthermore, a noble-one's-disciple has experiential confidence in The Dharma …
saṅghe … pe …	the Saṅgha …
ariyakantehi sīlehi samannāgato hoti akhaṇḍehi … pe … samādhisaṃvattanikehi.	And they have the ethical conduct loved by the noble ones … leading to undistractible-lucidity.
So tehi ariyakantehi sīlehi santuṭṭho na uttari vāyamati divā pavivekāya rattiṃ paṭisallānāya.	They’re content with that ethical conduct loved by the noble ones, and don’t make a further effort for seclusion by day or solitude by night.
Tassa evaṃ pamattassa viharato pāmojjaṃ na hoti.	When they live negligently, there’s no joy.
Pāmojje asati, pīti na hoti.	When there’s no joy, there’s no rapture.
Pītiyā asati, passaddhi na hoti.	When there’s no rapture, there’s no pacification.
Passaddhiyā asati, dukkhaṃ viharati.	When there’s no pacification, there’s suffering.
Dukkhino cittaṃ na samādhiyati.	The mind that suffers doesn’t become undistractify-&-lucidifyd in samādhi.
Asamāhite citte dhammā na pātubhavanti.	When the mind is not undistractify-&-lucidifyd in samādhi, dharmas do not become clear.
Dhammānaṃ apātubhāvā pamādavihārītveva saṅkhyaṃ gacchati.	Because dharmas have not become clear, they’re reckoned to live negligently.
Evaṃ kho, nandiya, ariyasāvako pamādavihārī hoti.	That’s how a noble-one's-disciple lives negligently.


Kathañca, nandiya, ariyasāvako appamādavihārī hoti?	And how does a noble-one's-disciple live assiduously?
Idha, nandiya, ariyasāvako buddhe aveccappasādena samannāgato hoti—	Firstly, a noble-one's-disciple has experiential confidence in the Buddha …
itipi so bhagavā … pe … satthā devamanussānaṃ buddho bhagavāti.
So tena buddhe aveccappasādena asantuṭṭho uttari vāyamati divā pavivekāya rattiṃ paṭisallānāya.	But they’re not content with that confidence, and make a further effort for seclusion by day and solitude by night.
Tassa evaṃ appamattassa viharato pāmojjaṃ jāyati.	When they live assiduously, joy springs up.
Pamuditassa pīti jāyati.	Being joyful, rapture springs up.
Pītimanassa kāyo passambhati.	When the mind is full of rapture, the body becomes pacified.
Passaddhakāyo sukhaṃ vediyati.	When the body is pacified, they feel pleasure.
Sukhino cittaṃ samādhiyati.	And when pleasureful, the mind becomes undistractify-&-lucidifyd in samādhi.
Samāhite citte dhammā pātubhavanti.	When the mind is undistractify-&-lucidifyd in samādhi, dharmas become clear.
Dhammānaṃ pātubhāvā appamādavihārītveva saṅkhyaṃ gacchati.	Because dharmas have become clear, they’re reckoned to live assiduously.


Puna caparaṃ, nandiya, ariyasāvako dhamme … pe …	Furthermore, a noble-one's-disciple has experiential confidence in The Dharma …
saṅghe … pe …	the Saṅgha …
ariyakantehi sīlehi samannāgato hoti akhaṇḍehi … pe … samādhisaṃvattanikehi.	And they have the ethical conduct loved by the noble ones … leading to undistractible-lucidity.
So tehi ariyakantehi sīlehi asantuṭṭho uttari vāyamati divā pavivekāya rattiṃ paṭisallānāya.	But they’re not content with that ethical conduct loved by the noble ones, and make a further effort for seclusion by day and solitude by night.
Tassa evaṃ appamattassa viharato pāmojjaṃ jāyati.	When they live assiduously, joy springs up.
Pamuditassa pīti jāyati.	Being joyful, rapture springs up.
Pītimanassa kāyo passambhati.	When the mind is full of rapture, the body becomes pacified.
Passaddhakāyo sukhaṃ vediyati.	When the body is pacified, they feel pleasure.
Sukhino cittaṃ samādhiyati.	And when pleasureful, the mind becomes undistractify-&-lucidifyd in samādhi.
Samāhite citte dhammā pātubhavanti.	When the mind is undistractify-&-lucidifyd in samādhi, dharmas become clear.
Dhammānaṃ pātubhāvā appamādavihārītveva saṅkhyaṃ gacchati.	Because dharmas have become clear, they’re reckoned to live assiduously.
Evaṃ kho, nandiya, ariyasāvako appamādavihārī hotī”ti.	That’s how a noble-one's-disciple lives assiduously.”

SN 55.41 Paṭhamaabhisanda: Overflowing Merit (1st)


41. Paṭhamaabhisandasutta	41. Overflowing Merit (1st)
“Cattārome, bhikkhave, puññābhisandā, kusalābhisandā, sukhassāhārā.	“monks, there are these four kinds of overflowing merit, overflowing goodness that nurture happiness.
Katame cattāro?	What four?
Idha, bhikkhave, ariyasāvako buddhe aveccappasādena samannāgato hoti—	It’s when a noble-one's-disciple has experiential confidence in the Buddha …
itipi so bhagavā … pe … satthā devamanussānaṃ buddho bhagavāti.
Ayaṃ paṭhamo puññābhisando, kusalābhisando, sukhassāhāro.


Puna caparaṃ, bhikkhave, ariyasāvako dhamme … pe …	The Dharma …
saṅghe … pe ….	the Saṅgha …


Puna caparaṃ, bhikkhave, ariyasāvako ariyakantehi sīlehi samannāgato hoti akhaṇḍehi … pe … samādhisaṃvattanikehi.	Furthermore, they have the ethical conduct loved by the noble ones … leading to undistractible-lucidity. …
Ayaṃ catuttho puññābhisando, kusalābhisando, sukhassāhāro.
Ime kho, bhikkhave, cattāro puññābhisandā, kusalābhisandā, sukhassāhārā.	These are the four kinds of overflowing merit, overflowing goodness that nurture happiness.


Imehi kho, bhikkhave, catūhi puññābhisandehi kusalābhisandehi samannāgatassa ariyasāvakassa na sukaraṃ puññassa pamāṇaṃ gaṇetuṃ:	When a noble-one's-disciple has these four kinds of overflowing merit and goodness, it’s not easy to measure how much merit they have by saying that
‘ettako puññābhisando, kusalābhisando, sukhassāhāro’ti.	this is the extent of their overflowing merit, overflowing goodness that nurtures happiness.
Atha kho asaṅkhyeyyo appameyyo mahāpuññakkhandhotveva saṅkhyaṃ gacchati.	It’s simply reckoned as an incalculable, immeasurable, great mass of merit.


Seyyathāpi, bhikkhave, mahāsamudde na sukaraṃ udakassa pamāṇaṃ gaṇetuṃ:	It’s like trying to measure how much water is in the ocean. It’s not easy to say
‘ettakāni udakāḷhakānī’ti vā ‘ettakāni udakāḷhakasatānī’ti vā ‘ettakāni udakāḷhakasahassānī’ti vā ‘ettakāni udakāḷhakasatasahassānī’ti vāti.	how many gallons, how many hundreds, thousands, hundreds of thousands of gallons there are.
Atha kho asaṅkhyeyyo appameyyo mahāudakakkhandhotveva saṅkhyaṃ gacchati.	It’s simply reckoned as an incalculable, immeasurable, great mass of water.
Evameva kho, bhikkhave, imehi catūhi puññābhisandehi kusalābhisandehi samannāgatassa ariyasāvakassa na sukaraṃ puññassa pamāṇaṃ gaṇetuṃ:	In the same way, when a noble-one's-disciple has these four kinds of overflowing merit and goodness, it’s not easy to measure how much merit they have by saying that
‘ettako puññābhisando, kusalābhisando, sukhassāhāro’ti.	this is the extent of their overflowing merit, overflowing goodness that nurtures happiness.
Atha kho asaṅkhyeyyo appameyyo mahāpuññakkhandhotveva saṅkhyaṃ gacchatī”ti.	It’s simply reckoned as an incalculable, immeasurable, great mass of merit.”


Idamavoca bhagavā.	That is what the Buddha said.
Idaṃ vatvāna sugato athāparaṃ etadavoca satthā:	Then the Holy One, the Teacher, went on to say:


“Mahodadhiṃ aparimitaṃ mahāsaraṃ,	“Hosts of people use the rivers,
Bahubheravaṃ ratanagaṇānamālayaṃ;	and though the rivers are many,
Najjo yathā naragaṇasaṅghasevitā,	all reach the great deep, the boundless ocean,
Puthū savantī upayanti sāgaraṃ.	the cruel sea that’s home to precious gems.


Evaṃ naraṃ annapānavatthadadaṃ,	So too, when a person gives food, drink, and clothes;
Seyyāni paccattharaṇassa dāyakaṃ;	and they’re a giver of beds, seats, and mats—
Puññassa dhārā upayanti paṇḍitaṃ,	the streams of merit reach that astute person,
Najjo yathā vārivahāva sāgaran”ti.	as the rivers bring their waters to the sea.”

SN 55.42 Dutiyaabhisanda: Overflowing Merit (2nd)


42. Dutiyaabhisandasutta	42. Overflowing Merit (2nd)
“Cattārome, bhikkhave, puññābhisandā, kusalābhisandā, sukhassāhārā.	“monks, there are these four kinds of overflowing merit, overflowing goodness that nurture happiness.
Katame cattāro?	What four?
Idha, bhikkhave, ariyasāvako buddhe aveccappasādena samannāgato hoti—	It’s when a noble-one's-disciple has experiential confidence in the Buddha …
itipi so bhagavā … pe … satthā devamanussānaṃ buddho bhagavāti.
Ayaṃ paṭhamo puññābhisando kusalābhisando sukhassāhāro.


Puna caparaṃ, bhikkhave, ariyasāvako dhamme … pe …	The Dharma …
saṅghe … pe ….	the Saṅgha …


Puna caparaṃ, bhikkhave, ariyasāvako vigatamalamaccherena cetasā agāraṃ ajjhāvasati muttacāgo payatapāṇi vossaggarato yācayogo dānasaṃvibhāgarato.	Furthermore, a noble-one's-disciple lives at home rid of the stain of stinginess, freely generous, open-handed, loving to let go, committed to charity, loving to give and to share.
Ayaṃ catuttho puññābhisando kusalābhisando sukhassāhāro.	This is the fourth kind of overflowing merit, overflowing goodness that nurtures happiness.
Ime kho, bhikkhave, cattāro puññābhisandā, kusalābhisandā, sukhassāhārā.	These are the four kinds of overflowing merit, overflowing goodness that nurture happiness.


Imehi kho, bhikkhave, catūhi puññābhisandehi kusalābhisandehi samannāgatassa ariyasāvakassa na sukaraṃ puññassa pamāṇaṃ gaṇetuṃ:	When a noble-one's-disciple has these four kinds of overflowing merit and goodness, it’s not easy to measure how much merit they have by saying that
‘ettako puññābhisando, kusalābhisando, sukhassāhāro’ti.	this is the extent of their overflowing merit, overflowing goodness that nurtures happiness.
Atha kho asaṅkhyeyyo appameyyo mahāpuññakkhandhotveva saṅkhyaṃ gacchati.	It’s simply reckoned as an incalculable, immeasurable, great mass of merit.


Seyyathāpi, bhikkhave, yatthimā mahānadiyo saṃsandanti samenti, seyyathidaṃ—	There are places where the great rivers—the Ganges, Yamuna, Aciravatī, Sarabhū, and Mahī—come together and converge.
gaṅgā, yamunā, aciravatī, sarabhū, mahī, tattha na sukaraṃ udakassa pamāṇaṃ gaṇetuṃ:	It’s not easy measure how much water is in such places by saying
‘ettakāni udakāḷhakānī’ti vā ‘ettakāni udakāḷhakasatānī’ti vā ‘ettakāni udakāḷhakasahassānī’ti vā ‘ettakāni udakāḷhakasatasahassānī’ti vāti.	how many gallons, how many hundreds, thousands, hundreds of thousands of gallons there are.
Atha kho asaṅkhyeyyo appameyyo mahāudakakkhandhotveva saṅkhyaṃ gacchati.	It’s simply reckoned as an incalculable, immeasurable, great mass of water.
Evameva kho, bhikkhave, imehi catūhi puññābhisandehi kusalābhisandehi samannāgatassa ariyasāvakassa na sukaraṃ puññassa pamāṇaṃ gaṇetuṃ:	In the same way, when a noble-one's-disciple has these four kinds of overflowing merit and goodness, it’s not easy to measure how much merit they have by saying that
‘ettako puññābhisando, kusalābhisando, sukhassāhāro’ti.	this is the extent of their overflowing merit, overflowing goodness that nurtures happiness.
Atha kho asaṅkhyeyyo appameyyo mahāpuññakkhandhotveva saṅkhyaṃ gacchatī”ti.	It’s simply reckoned as an incalculable, immeasurable, great mass of merit.”
Idamavoca bhagavā … pe …	That is what the Buddha said.
satthā:	Then the Holy One, the Teacher, went on to say:


“Mahodadhiṃ aparimitaṃ mahāsaraṃ,	“Hosts of people use the rivers,
Bahubheravaṃ ratanagaṇānamālayaṃ;	and though the rivers are many,
Najjo yathā naragaṇasaṅghasevitā,	all reach the great deep, the boundless ocean,
Puthū savantī upayanti sāgaraṃ.	the cruel sea that’s home to precious gems.


Evaṃ naraṃ annapānavatthadadaṃ,	So too, when a person gives food, drink, and clothes;
Seyyāni paccattharaṇassa dāyakaṃ;	and they’re a giver of beds, seats, and mats—
Puññassa dhārā upayanti paṇḍitaṃ,	the streams of merit reach that astute person,
Najjo yathā vārivahāva sāgaran”ti.	as the rivers bring their waters to the sea.”

SN 55.52 Vassaṃvuttha: One Who Completed the Rains


52. Vassaṃvutthasutta	52. One Who Completed the Rains
Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.	At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Tena kho pana samayena aññataro bhikkhu sāvatthiyaṃ vassaṃvuttho kapilavatthuṃ anuppatto hoti kenacideva karaṇīyena.	Now at that time a certain monk who had completed the rainy season residence in Sāvatthī arrived at Kapilavatthu on some business.
Assosuṃ kho kāpilavatthavā sakyā: “aññataro kira bhikkhu sāvatthiyaṃ vassaṃvuttho kapilavatthuṃ anuppatto”ti.	The Sakyans of Kapilavatthu heard about this.


Atha kho kāpilavatthavā sakyā yena so bhikkhu tenupasaṅkamiṃsu; upasaṅkamitvā taṃ bhikkhuṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho kāpilavatthavā sakyā taṃ bhikkhuṃ etadavocuṃ:	They went to that monk, bowed, sat down to one side, and said to him:
“kacci, bhante, bhagavā arogo ceva balavā cā”ti?	“Sir, we hope that you’re healthy and well.”
“Arogo cāvuso, bhagavā balavā cā”ti.	“I am, good sirs.”


“Kacci pana, bhante, sāriputtamoggallānā arogā ceva balavanto cā”ti?	“And we hope that Sāriputta and Moggallāna are healthy and well.”
“Sāriputtamoggallānāpi kho, āvuso, arogā ceva balavanto cā”ti.	“They are.”


“Kacci pana, bhante, bhikkhusaṅgho arogo ca balavā cā”ti.	“And we hope that the monk Saṅgha is healthy and well.”
“Bhikkhusaṅghopi kho, āvuso, arogo ca balavā cā”ti.	“It is.”


“Atthi pana te, bhante, kiñci iminā antaravassena bhagavato sammukhā sutaṃ sammukhā paṭiggahitan”ti?	“But sir, during this rains residence did you hear and learn anything in the presence of the Buddha?”
“Sammukhā metaṃ, āvuso, bhagavato sutaṃ sammukhā paṭiggahitaṃ:	“Good sirs, I heard and learned this in the presence of the Buddha:
‘appakā te, bhikkhave, bhikkhū ye āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharanti.	‘There are fewer monks who realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the ending of defilements.
Atha kho eteva bahutarā bhikkhū ye pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātikā tattha parinibbāyino anāvattidhammā tasmā lokā’ti.	There are more monks who, having ended the five lower fetters, are reborn spontaneously, and will be nirvana'd there, not liable to return from that world.’


Aparampi kho me, āvuso, bhagavato sammukhā sutaṃ sammukhā paṭiggahitaṃ:	In addition, I heard and learned this in the presence of the Buddha:
‘appakā te, bhikkhave, bhikkhū ye pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātikā tattha parinibbāyino anāvattidhammā tasmā lokā.	‘There are fewer monks who, having ended the five lower fetters, are reborn spontaneously, and will be nirvana'd there, not liable to return from that world.
Atha kho eteva bahutarā bhikkhū ye tiṇṇaṃ saṃyojanānaṃ parikkhayā rāgadosamohānaṃ tanuttā sakadāgāmino, sakideva imaṃ lokaṃ āgantvā dukkhassantaṃ karissantī’ti.	There are more monks who, with the ending of three fetters, and the weakening of greed, hate, and delusion, are once-returners, who come back to this world once only, then make an end of suffering.’


Aparampi kho me, āvuso, bhagavato sammukhā sutaṃ sammukhā paṭiggahitaṃ:	In addition, I heard and learned this in the presence of the Buddha:
‘appakā te, bhikkhave, bhikkhū ye tiṇṇaṃ saṃyojanānaṃ parikkhayā rāgadosamohānaṃ tanuttā sakadāgāmino, sakideva imaṃ lokaṃ āgantvā dukkhassantaṃ karissanti.	‘There are fewer monks who, with the ending of three fetters, and the weakening of greed, hate, and delusion, are once-returners, who come back to this world once only, then make an end of suffering.
Atha kho eteva bahutarā bhikkhū ye tiṇṇaṃ saṃyojanānaṃ parikkhayā sotāpannā avinipātadhammā niyatā sambodhiparāyaṇā’”ti.	There are more monks who, with the ending of three fetters are stream-enterers, not liable to be reborn in the underworld, bound for awakening.’”

SN 55.53 Dhammadinna: With Dhammadinna


53. Dhammadinnasutta	53. With Dhammadinna
Ekaṃ samayaṃ bhagavā bārāṇasiyaṃ viharati isipatane migadāye.	At one time the Buddha was staying near Benares, in the deer park at Isipatana.
Atha kho dhammadinno upāsako pañcahi upāsakasatehi saddhiṃ yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho dhammadinno upāsako bhagavantaṃ etadavoca:	Then the lay follower Dhammadinna, together with five hundred lay followers, went up to the Buddha, bowed, sat down to one side, and said to him:
“ovadatu no, bhante, bhagavā;	“May the Buddha please advise
anusāsatu no, bhante, bhagavā yaṃ amhākaṃ assa dīgharattaṃ hitāya sukhāyā”ti.	and instruct us. It will be for our lasting welfare and happiness.”


“Tasmātiha vo, dhammadinna, evaṃ sikkhitabbaṃ:	“So, Dhammadinna, you should train like this:
‘ye te suttantā tathāgatabhāsitā gambhīrā gambhīratthā lokuttarā suññatapaṭisaṃyuttā te kālena kālaṃ upasampajja viharissāmā’ti.	‘From time to time we will undertake and dwell upon the discourses spoken by the Realized One that are deep, profound, transcendent, dealing with emptiness.’
Evañhi vo, dhammadinna, sikkhitabban”ti.	That’s how you should train yourselves.”
“Na kho netaṃ, bhante, sukaraṃ amhehi puttasambādhasayanaṃ ajjhāvasantehi kāsikacandanaṃ paccanubhontehi mālāgandhavilepanaṃ dhārayantehi jātarūparajataṃ sādiyantehi—	“Sir, we live at home with our children, using sandalwood imported from Kāsi, wearing garlands, perfumes, and makeup, and accepting gold and money.
ye te suttantā tathāgatabhāsitā gambhīrā gambhīratthā lokuttarā suññatapaṭisaṃyuttā te kālena kālaṃ upasampajja viharituṃ.	It’s not easy for us to undertake and dwell from time to time upon the discourses spoken by the Realized One that are deep, profound, transcendent, dealing with emptiness.
Tesaṃ no, bhante, bhagavā amhākaṃ pañcasu sikkhāpadesu ṭhitānaṃ uttaridhammaṃ desetū”ti.	Since we are established in the five training rules, please teach us further.”


“Tasmātiha vo, dhammadinna, evaṃ sikkhitabbaṃ:	“So, Dhammadinna, you should train like this:
‘buddhe aveccappasādena samannāgatā bhavissāma—	‘We will have experiential confidence in the Buddha …
itipi so bhagavā … pe … satthā devamanussānaṃ buddho bhagavāti.
Dhamme … pe …	The Dharma …
saṅghe … pe …	the Saṅgha …
ariyakantehi sīlehi samannāgatā bhavissāma akhaṇḍehi … pe … samādhisaṃvattanikehī’ti.	And we will have the ethical conduct loved by the noble ones … leading to undistractible-lucidity.’
Evañhi vo, dhammadinna, sikkhitabban”ti.	That’s how you should train yourselves.”


“Yānimāni, bhante, bhagavatā cattāri sotāpattiyaṅgāni desitāni, saṃvijjante dhammā amhesu, mayañca tesu dhammesu sandissāma.	“Sir, these four factors of stream-entry that were taught by the Buddha are found in us, and we embody them.
Mayañhi, bhante, buddhe aveccappasādena samannāgatā—	For we have experiential confidence in the Buddha …
itipi so bhagavā … pe … satthā devamanussānaṃ buddho bhagavāti.
Dhamme … pe …	The Dharma …
saṅghe … pe …	the Saṅgha …
ariyakantehi sīlehi samannāgatā akhaṇḍehi … pe … samādhisaṃvattanikehī”ti.	And we have the ethical conduct loved by the noble ones … leading to undistractible-lucidity.”
“Lābhā vo, dhammadinna, suladdhaṃ vo, dhammadinna.	“You’re fortunate, Dhammadinna, so very fortunate!
Sotāpattiphalaṃ tumhehi byākatan”ti.	You have all declared the fruit of stream-entry.”

SN 55.54 Gilāna: Sick


54. Gilānasutta	54. Sick
Ekaṃ samayaṃ bhagavā sakkesu viharati kapilavatthusmiṃ nigrodhārāme.	At one time the Buddha was staying in the land of the Sakyans, near Kapilavatthu in the Banyan Tree Monastery.
Tena kho pana samayena sambahulā bhikkhū bhagavato cīvarakammaṃ karonti:	At that time several monks were making a robe for the Buddha, thinking that
“niṭṭhitacīvaro bhagavā temāsaccayena cārikaṃ pakkamissatī”ti.	when his robe was finished and the three months of the rains residence had passed the Buddha would set out wandering.
Assosi kho mahānāmo sakko:	Mahānāma the Sakyan heard about this.
“sambahulā kira bhikkhū bhagavato cīvarakammaṃ karonti:
‘niṭṭhitacīvaro bhagavā temāsaccayena cārikaṃ pakkamissatī’”ti.
Atha kho mahānāmo sakko yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho mahānāmo sakko bhagavantaṃ etadavoca:	Then he went up to the Buddha, bowed, sat down to one side, and told him that he had heard that the Buddha was leaving. He added:
“sutametaṃ, bhante:
‘sambahulā kira bhikkhū bhagavato cīvarakammaṃ karonti—
niṭṭhitacīvaro bhagavā temāsaccayena cārikaṃ pakkamissatī’ti.
Na kho netaṃ, bhante, bhagavato sammukhā sutaṃ sammukhā paṭiggahitaṃ	“Sir, I haven’t heard and learned it in the presence of the Buddha
sappaññena upāsakena sappañño upāsako ābādhiko dukkhito bāḷhagilāno ovaditabbo”ti.	how a wise lay follower should advise another wise lay follower who is sick, suffering, gravely ill.”


“Sappaññena, mahānāma, upāsakena sappañño upāsako ābādhiko dukkhito bāḷhagilāno catūhi assāsanīyehi dhammehi assāsetabbo:	“Mahānāma, a wise lay follower should put at ease another wise lay follower who is sick, suffering, gravely ill with four consolations.
‘assāsatāyasmā—	‘Be at ease, sir.
atthāyasmato buddhe aveccappasādo itipi so bhagavā … pe … satthā devamanussānaṃ buddho bhagavāti.	You have experiential confidence in the Buddha …
Assāsatāyasmā—
atthāyasmato dhamme … pe …	The Dharma …
saṅghe … pe …	the Saṅgha …
ariyakantāni sīlāni akhaṇḍāni … pe … samādhisaṃvattanikānī’ti.	And you have the ethical conduct loved by the noble ones … leading to undistractible-lucidity.’


Sappaññena, mahānāma, upāsakena sappañño upāsako ābādhiko dukkhito bāḷhagilāno imehi catūhi assāsanīyehi dhammehi assāsetvā evamassa vacanīyo:	When a wise lay follower has put at ease another wise lay follower who is sick, suffering, gravely ill with these four consolations, they should say:
‘atthāyasmato mātāpitūsu apekkhā’ti?	‘Are you concerned for your mother and father?’
So ce evaṃ vadeyya:	If they reply,
‘atthi me mātāpitūsu apekkhā’ti, so evamassa vacanīyo:	‘I am,’ they should say:
‘āyasmā kho māriso maraṇadhammo.	‘But sir, it’s your nature to die.
Sacepāyasmā mātāpitūsu apekkhaṃ karissati, marissateva;	Whether or not you are concerned for your mother and father,
no cepāyasmā mātāpitūsu apekkhaṃ karissati, marissateva.	you will die anyway.
Sādhāyasmā, yā te mātāpitūsu apekkhā taṃ pajahā’ti.	It would be good to give up concern for your mother and father.’


So ce evaṃ vadeyya:	If they reply,
‘yā me mātāpitūsu apekkhā sā pahīnā’ti, so evamassa vacanīyo:	‘I have given up concern for my mother and father,’ they should say:
‘atthi panāyasmato puttadāresu apekkhā’ti?	‘But are you concerned for your partners and children?’
So ce evaṃ vadeyya:	If they reply,
‘atthi me puttadāresu apekkhā’ti, so evamassa vacanīyo:	‘I am,’ they should say:
‘āyasmā kho māriso maraṇadhammo.	‘But sir, it’s your nature to die.
Sacepāyasmā puttadāresu apekkhaṃ karissati, marissateva;	Whether or not you are concerned for your partners and children,
no cepāyasmā puttadāresu apekkhaṃ karissati, marissateva.	you will die anyway.
Sādhāyasmā, yā te puttadāresu apekkhā taṃ pajahā’ti.	It would be good to give up concern for your partners and children.’


So ce evaṃ vadeyya:	If they reply,
‘yā me puttadāresu apekkhā sā pahīnā’ti, so evamassa vacanīyo:	‘I have given up concern for my partners and children,’ they should say:
‘atthi panāyasmato mānusakesu pañcasu kāmaguṇesu apekkhā’ti?	‘But are you concerned for the five kinds of human sensual stimulation?’
So ce evaṃ vadeyya:	If they reply,
‘atthi me mānusakesu pañcasu kāmaguṇesu apekkhā’ti, so evamassa vacanīyo:	‘I am,’ they should say:
‘mānusakehi kho, āvuso, kāmehi dibbā kāmā abhikkantatarā ca paṇītatarā ca.	‘Good sir, heavenly sensual pleasures are better than human sensual pleasures.
Sādhāyasmā, mānusakehi kāmehi cittaṃ vuṭṭhāpetvā cātumahārājikesu devesu cittaṃ adhimocehī’ti.	It would be good to turn your mind away from human sensual pleasures and fix it on the gods of the Four Great Kings.’


So ce evaṃ vadeyya:	If they reply,
‘mānusakehi me kāmehi cittaṃ vuṭṭhitaṃ, cātumahārājikesu devesu cittaṃ adhimocitan’ti, so evamassa vacanīyo:	‘I have done so,’ they should say:
‘cātumahārājikehi kho, āvuso, devehi tāvatiṃsā devā abhikkantatarā ca paṇītatarā ca.	‘Good sir, the gods of the Thirty Three are better than the gods of the Four Great Kings …
Sādhāyasmā, cātumahārājikehi devehi cittaṃ vuṭṭhāpetvā tāvatiṃsesu devesu cittaṃ adhimocehī’ti.


So ce evaṃ vadeyya:
‘cātumahārājikehi me devehi cittaṃ vuṭṭhitaṃ, tāvatiṃsesu devesu cittaṃ adhimocitan’ti, so evamassa vacanīyo:
‘tāvatiṃsehi kho, āvuso, devehi yāmā devā … pe …	Good sir, the gods of Yāma …
tusitā devā … pe …	the Joyful Gods …
nimmānaratī devā … pe …	the Gods Who Love to Create …
paranimmitavasavattī devā … pe …	the Gods Who Control the Creations of Others …
paranimmitavasavattīhi kho, āvuso, devehi brahmaloko abhikkantataro ca paṇītataro ca.	the Gods of the Brahmā realm are better than the Gods Who Control the Creations of Others.
Sādhāyasmā, paranimmitavasavattīhi devehi cittaṃ vuṭṭhāpetvā brahmaloke cittaṃ adhimocehī’ti.	It would be good to turn your mind away from the Gods Who Control the Creations of Others and fix it on the Gods of the Brahmā realm.’
So ce evaṃ vadeyya:	If they reply,
‘paranimmitavasavattīhi me devehi cittaṃ vuṭṭhitaṃ, brahmaloke cittaṃ adhimocitan’ti, so evamassa vacanīyo:	‘I have done so,’ they should say:
‘brahmalokopi kho, āvuso, anicco addhuvo sakkāyapariyāpanno.	‘Good sir, the Brahmā realm is impermanent, not lasting, and included within identity.
Sādhāyasmā, brahmalokā cittaṃ vuṭṭhāpetvā sakkāyanirodhe cittaṃ upasaṃharāhī’ti.	It would be good to turn your mind away from the Brahmā realm and apply it to the cessation of identity.’


So ce evaṃ vadeyya:	If they reply,
‘brahmalokā me cittaṃ vuṭṭhitaṃ, sakkāyanirodhe cittaṃ upasaṃharāmī’ti;	‘I have done so,’
evaṃ vimuttacittassa kho, mahānāma, upāsakassa āsavā vimuttacittena bhikkhunā na kiñci nānākaraṇaṃ vadāmi, yadidaṃ—	then there is no difference between a lay follower whose mind is freed in this way and a monk whose mind is freed from defilements; that is,
vimuttiyā vimuttan”ti.	between the freedom of one and the other.”


4. Paṭhamasāriputtasutta	4. With Sāriputta (1st)
Ekaṃ samayaṃ āyasmā ca sāriputto āyasmā ca ānando sāvatthiyaṃ viharanti jetavane anāthapiṇḍikassa ārāme.	At one time Venerable Sāriputta was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Atha kho āyasmā ānando sāyanhasamayaṃ paṭisallānā vuṭṭhito … pe … ekamantaṃ nisinno kho āyasmā ānando āyasmantaṃ sāriputtaṃ etadavoca:	Then in the late afternoon, Venerable Ānanda came out of retreat … and said to Sāriputta:
“katinaṃ nu kho, āvuso sāriputta, dhammānaṃ samannāgamanahetu evamayaṃ pajā bhagavatā byākatā sotāpannā avinipātadhammā niyatā sambodhiparāyaṇā”ti?	“Reverend, how many things do people have to possess in order for the Buddha to declare that they’re a stream-enterer, not liable to be reborn in the underworld, bound for awakening?”
“Catunnaṃ kho, āvuso, dhammānaṃ samannāgamanahetu evamayaṃ pajā bhagavatā byākatā sotāpannā avinipātadhammā niyatā sambodhiparāyaṇā.	“Reverend, people have to possess four things in order for the Buddha to declare that they’re a stream-enterer, not liable to be reborn in the underworld, bound for awakening.

Katamesaṃ catunnaṃ?	What four?
Idhāvuso, ariyasāvako buddhe aveccappasādena samannāgato hoti—	It’s when a noble-one's-disciple has experiential confidence in the Buddha …
itipi so bhagavā … pe … satthā devamanussānaṃ buddho bhagavāti.
Dhamme … pe …	The Dharma …
saṅghe … pe …	the Saṅgha …
ariyakantehi sīlehi samannāgato hoti akhaṇḍehi … pe … samādhisaṃvattanikehi.	And they have the ethical conduct loved by the noble ones … leading to undistractible-lucidity.
Imesaṃ kho, āvuso, catunnaṃ dhammānaṃ samannāgamanahetu evamayaṃ pajā bhagavatā byākatā sotāpannā avinipātadhammā niyatā sambodhiparāyaṇā”ti.	People have to possess these four things in order for the Buddha to declare that they’re a stream-enterer, not liable to be reborn in the underworld, bound for awakening.”


9. Dutiyagiñjakāvasathasutta	9. At the Brick Hall (2nd)
Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca:	Ānanda said to the Buddha:
“asoko nāma, bhante, bhikkhu kālaṅkato;	“Sir, the monk named Asoka has passed away.
tassa kā gati, ko abhisamparāyo?	Where has he been reborn in his next life?
Asokā nāma, bhante, bhikkhunī kālaṅkatā … pe …	The nun named Asokā,
asoko nāma, bhante, upāsako kālaṅkato … pe …	the layman named Asoka,
asokā nāma, bhante, upāsikā kālaṅkatā;	and the laywoman named Asokā have passed away.
tassā kā gati, ko abhisamparāyo”ti?	Where have they been reborn in the next life?”

“Asoko, ānanda, bhikkhu kālaṅkato āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihāsi … pe …	“Ānanda, the monk Asoka passed away having realized the undefiled freedom of heart and freedom by wisdom in this very life …
(purimaveyyākaraṇena ekanidānaṃ.)	(And all is explained as in SN 55.8)

Ayaṃ kho so, ānanda, dhammādāso dhammapariyāyo;	This is that mirror of The Dharma.
yena samannāgato ariyasāvako ākaṅkhamāno attanāva attānaṃ byākareyya:	A noble-one's-disciple who has this may declare of themselves:
‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto, sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo’”ti.	‘I’ve finished with rebirth in hell, the animal realm, and the ghost realm. I’ve finished with all places of loss, bad places, the underworld. I am a stream-enterer! I’m not liable to be reborn in the underworld, and am bound for awakening.’”


11. Sahassabhikkhunisaṅghasutta	11. A Saṅgha of a Thousand Nuns
Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati rājakārāme.	At one time the Buddha was staying near Sāvatthī in the Royal Monastery.
Atha kho sahassabhikkhunisaṃgho yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitā kho tā bhikkhuniyo bhagavā etadavoca:	Then a Saṅgha of a thousand nuns went up to the Buddha, bowed, and stood to one side. The Buddha said to them:


“Catūhi kho, bhikkhuniyo, dhammehi samannāgato ariyasāvako sotāpanno hoti avinipātadhammo niyato sambodhiparāyaṇo.	“Nuns, a noble-one's-disciple who has four things is a stream-enterer, not liable to be reborn in the underworld, bound for awakening.
Katamehi catūhi?	What four?
Idha, bhikkhuniyo, ariyasāvako buddhe aveccappasādena samannāgato hoti—	It’s when a noble-one's-disciple has experiential confidence in the Buddha …
itipi so bhagavā … pe … satthā devamanussānaṃ buddho bhagavāti.
Dhamme … pe …	The Dharma …
saṅghe … pe …	the Saṅgha …
ariyakantehi sīlehi samannāgato hoti, akhaṇḍehi … pe … samādhisaṃvattanikehi.	And they have the ethical conduct loved by the noble ones … leading to undistractible-lucidity.
Imehi kho, bhikkhuniyo, catūhi dhammehi samannāgato ariyasāvako sotāpanno hoti avinipātadhammo niyato sambodhiparāyaṇo”ti.	A noble-one's-disciple who has these four things is a stream-enterer, not liable to be reborn in the underworld, bound for awakening.”


12. Brāhmaṇasutta	12. The Brahmins
Sāvatthinidānaṃ.	At Sāvatthī
“Brāhmaṇā, bhikkhave, udayagāminiṃ nāma paṭipadaṃ paññapenti.	“monks, the brahmins advocate a practice called ‘get up and go’.
Te sāvakaṃ evaṃ samādapenti:	They encourage their disciples:
‘ehi tvaṃ, ambho purisa, kālasseva uṭṭhāya pācīnamukho yāhi.	‘Please, good people, rising early you should face east and walk.
So tvaṃ mā sobbhaṃ parivajjehi, mā papātaṃ, mā khāṇuṃ, mā kaṇḍakaṭhānaṃ, mā candaniyaṃ, mā oḷigallaṃ.	Do not avoid a pit, a cliff, a stump, thorny ground, a swamp, or a sewer.
Yattha papateyyāsi tattheva maraṇaṃ āgameyyāsi.	You should await death in the place that you fall.
Evaṃ tvaṃ, ambho purisa, kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissasī’ti.	And when your body breaks up, after death, you’ll be reborn in a good place, a heaven realm.’


Taṃ kho panetaṃ, bhikkhave, brāhmaṇānaṃ bālagamanametaṃ mūḷhagamanametaṃ na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattati.	But this practice of the brahmins is a foolish procedure, a stupid procedure. It doesn’t lead to disenchantment, dispassion, cessation, peace, insight, awakening, or nirvana.
Ahañca kho, bhikkhave, ariyassa vinaye udayagāminiṃ paṭipadaṃ paññāpemi;	But in the training of the noble one I advocate a ‘get up and go’ practice
yā ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattati.	which does lead solely to disenchantment, dispassion, cessation, peace, insight, awakening, and nirvana.


Katamā ca sā, bhikkhave, udayagāminī paṭipadā;	And what is that ‘get up and go’ practice?
yā ekantanibbidāya … pe … nibbānāya saṃvattati?
Idha, bhikkhave, ariyasāvako buddhe aveccappasādena samannāgato hoti—	It’s when a noble-one's-disciple has experiential confidence in the Buddha …
itipi so bhagavā arahaṃ sammāsambuddho … pe … satthā devamanussānaṃ buddho bhagavāti;
dhamme … pe …	The Dharma …
saṅghe … pe …	the Saṅgha …
ariyakantehi sīlehi samannāgato hoti akhaṇḍehi … pe … samādhisaṃvattanikehi.	And they have the ethical conduct loved by the noble ones … leading to undistractible-lucidity.
Ayaṃ kho sā, bhikkhave, udayagāminī paṭipadā ekantanibbidāya … pe …	This is that ‘get up and go’ practice
nibbānāya saṃvattatī”ti.	which does lead solely to disenchantment, dispassion, cessation, peace, insight, awakening, and nirvana.”


29. Dutiyabhayaverūpasantasutta	29. Dangers and Threats (2nd)
Sāvatthinidānaṃ … pe …	At Sāvatthī. …
“yato kho, bhikkhave, ariyasāvakassa imāni pañca bhayāni verāni vūpasantāni honti, imehi catūhi sotāpattiyaṅgehi samannāgato hoti, ayañcassa ariyo ñāyo paññāya sudiṭṭho hoti suppaṭividdho; so ākaṅkhamāno attanāva attānaṃ byākareyya:	“monks, when a noble-one's-disciple has quelled five dangers and threats, has the four factors of stream-entry, and has clearly seen and comprehended the noble process with wisdom, they may, if they wish, declare of themselves:
‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto; sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo’”ti.	‘I’ve finished with rebirth in hell, the animal realm, and the ghost realm. I’ve finished with all places of loss, bad places, the underworld. I am a stream-enterer! I’m not liable to be reborn in the underworld, and am bound for awakening.’”


2. Brahmacariyogadhasutta	2. The Culmination of the Spiritual Life
“Catūhi, bhikkhave, dhammehi samannāgato ariyasāvako sotāpanno hoti avinipātadhammo niyato sambodhiparāyaṇo.	“monks, a noble-one's-disciple who has four things is a stream-enterer, not liable to be reborn in the underworld, bound for awakening.

Katamehi catūhi?	What four?
Idha, bhikkhave, ariyasāvako buddhe aveccappasādena samannāgato hoti:	It’s when a noble-one's-disciple has experiential confidence in the Buddha …
‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti.
Dhamme … pe …	The Dharma …
saṅghe … pe …	the Saṅgha …
ariyakantehi sīlehi samannāgato hoti akhaṇḍehi … pe … samādhisaṃvattanikehi.	And they have the ethical conduct loved by the noble ones … leading to undistractible-lucidity.
Imehi kho, bhikkhave, catūhi dhammehi samannāgato ariyasāvako sotāpanno hoti avinipātadhammo niyato sambodhiparāyaṇo”ti.	A noble-one's-disciple who has these four things is a stream-enterer, not liable to be reborn in the underworld, bound for awakening.”

Idamavoca bhagavā.	That is what the Buddha said.
Idaṃ vatvāna sugato athāparaṃ etadavoca satthā:	Then the Holy One, the Teacher, went on to say:

“Yesaṃ saddhā ca sīlañca,	“Those who have earned-trust and ethics,
Pasādo dhammadassanaṃ;	confidence, and vision of the truth,
Te ve kālena paccenti,	in time arrive at happiness,
Brahmacariyogadhaṃ sukhan”ti.	the culmination of the spiritual life.”


14. Duggatibhayasutta	14. Fear of the Bad Place
“Catūhi, bhikkhave, dhammehi samannāgato ariyasāvako sabbaduggatibhayaṃ samatikkanto hoti.	“monks, a noble-one's-disciple who has four things has gone beyond all fear of being reborn in a bad place.
Katamehi catūhi?	What four?
Idha, bhikkhave, ariyasāvako buddhe aveccappasādena samannāgato hoti—	It’s when a noble-one's-disciple has experiential confidence in the Buddha …
itipi so bhagavā … pe … satthā devamanussānaṃ buddho bhagavāti.
Dhamme … pe …	The Dharma …
saṃghe … pe …	the Saṅgha …
ariyakantehi sīlehi samannāgato hoti akhaṇḍehi … pe … samādhisaṃvattanikehi.	And they have the ethical conduct loved by the noble ones … leading to undistractible-lucidity.
Imehi kho, bhikkhave, catūhi dhammehi samannāgato ariyasāvako sabbaduggatibhayaṃ samatikkanto hotī”ti.	A noble-one's-disciple who has these four things has gone beyond all fear of being reborn in a bad place.”


15. Duggativinipātabhayasutta	15. Fear of the Bad Place, the Underworld
“Catūhi, bhikkhave, dhammehi samannāgato ariyasāvako sabbaduggativinipātabhayaṃ samatikkanto hoti.	“monks, a noble-one's-disciple who has four things has gone beyond all fear of being reborn in a bad place, the underworld.
Katamehi catūhi?	What four?
Idha, bhikkhave, ariyasāvako buddhe aveccappasādena samannāgato hoti—	It’s when a noble-one's-disciple has experiential confidence in the Buddha …
itipi so bhagavā … pe … satthā devamanussānaṃ buddho bhagavāti.
Dhamme … pe …	The Dharma …
saṃghe … pe …	the Saṅgha …
ariyakantehi sīlehi samannāgato hoti akhaṇḍehi … pe … samādhisaṃvattanikehi.	And they have the ethical conduct loved by the noble ones … leading to undistractible-lucidity.
Imehi kho, bhikkhave, catūhi dhammehi samannāgato ariyasāvako sabbaduggativinipātabhayaṃ samatikkanto hotī”ti.	A noble-one's-disciple who has these four things has gone beyond all fear of being reborn in a bad place, the underworld.”


16. Paṭhamamittāmaccasutta	16. Friends and Colleagues (1st)
“Ye te, bhikkhave, anukampeyyātha, ye ca sotabbaṃ maññeyyuṃ—mittā vā amaccā vā ñātī vā sālohitā vā—te, bhikkhave, catūsu sotāpattiyaṅgesu samādapetabbā, nivesetabbā, patiṭṭhāpetabbā.	“monks, those who you have sympathy for, and those worth listening to—friends and colleagues, relatives and family—should be encouraged, supported, and established in the four factors of stream-entry.
Katamesu catūsu?	What four?
Buddhe aveccappasāde samādapetabbā, nivesetabbā, patiṭṭhāpetabbā—	Experiential confidence in the Buddha …
itipi so bhagavā … pe … satthā devamanussānaṃ buddho bhagavāti.
Dhamme … pe …	The Dharma …
saṃghe … pe …	the Saṅgha …
ariyakantesu sīlesu samādapetabbā, nivesetabbā, patiṭṭhāpetabbā akhaṇḍesu … pe … samādhisaṃvattanikesu.	And the ethical conduct loved by the noble ones … leading to undistractible-lucidity.
Ye te, bhikkhave, anukampeyyātha, ye ca sotabbaṃ maññeyyuṃ—mittā vā amaccā vā ñātī vā sālohitā vā—te, bhikkhave, imesu catūsu sotāpattiyaṅgesu samādapetabbā, nivesetabbā, patiṭṭhāpetabbā”ti.	Those who you have sympathy for, and those worth listening to—friends and colleagues, relatives and family—should be encouraged, supported, and established in these four factors of stream-entry.”


31. Paṭhamapuññābhisandasutta	31. Overflowing Merit (1st)
Sāvatthinidānaṃ.	At Sāvatthī.
“Cattārome, bhikkhave, puññābhisandā kusalābhisandā sukhassāhārā.	“monks, there are these four kinds of overflowing merit, overflowing goodness that nurture happiness.
Katame cattāro?	What four?
Idha, bhikkhave, ariyasāvako buddhe aveccappasādena samannāgato hoti—	Firstly, a noble-one's-disciple has experiential confidence in the Buddha …
itipi so bhagavā … pe … satthā devamanussānaṃ buddho bhagavāti.
Ayaṃ paṭhamo puññābhisando kusalābhisando sukhassāhāro.	This is the first kind of overflowing merit, overflowing goodness that nurtures happiness.


Puna caparaṃ, bhikkhave, ariyasāvako dhamme aveccappasādena samannāgato hoti—	Furthermore, a noble-one's-disciple has experiential confidence in The Dharma …
svākkhāto bhagavatā dhammo … pe … paccattaṃ veditabbo viññūhīti.
Ayaṃ dutiyo puññābhisando kusalābhisando sukhassāhāro.	This is the second kind of overflowing merit, overflowing goodness that nurtures happiness.


Puna caparaṃ, bhikkhave, ariyasāvako saṅghe aveccappasādena samannāgato hoti—	Furthermore, a noble-one's-disciple has experiential confidence in the Saṅgha …
suppaṭipanno bhagavato sāvakasaṅgho … pe … anuttaraṃ puññakkhettaṃ lokassāti.
Ayaṃ tatiyo puññābhisando kusalābhisando sukhassāhāro.	This is the third kind of overflowing merit, overflowing goodness that nurtures happiness.


Puna caparaṃ, bhikkhave, ariyasāvako ariyakantehi sīlehi samannāgato hoti akhaṇḍehi … pe … samādhisaṃvattanikehi.	Furthermore, a noble-one's-disciple’s ethical conduct is loved by the noble ones, unbroken, unflawed, unblemished, untainted, liberating, praised by sensible people, not mistaken, and leading to undistractible-lucidity.
Ayaṃ catuttho puññābhisando kusalābhisando sukhassāhāro.	This is the fourth kind of overflowing merit, overflowing goodness that nurtures happiness.
Ime kho, bhikkhave, cattāro puññābhisandā kusalābhisandā sukhassāhārā”ti.	These are the four kinds of overflowing merit, overflowing goodness that nurture happiness.”


32. Dutiyapuññābhisandasutta	32. Overflowing Merit (2nd)
“Cattārome, bhikkhave, puññābhisandā kusalābhisandā sukhassāhārā.	“monks, there are these four kinds of overflowing merit, overflowing goodness that nurture happiness.
Katame cattāro?	What four?
Idha, bhikkhave, ariyasāvako buddhe aveccappasādena samannāgato hoti—	It’s when a noble-one's-disciple has experiential confidence in the Buddha …
itipi so bhagavā … pe … satthā devamanussānaṃ buddho bhagavāti.
Ayaṃ paṭhamo puññābhisando kusalābhisando sukhassāhāro.


Puna caparaṃ, bhikkhave, ariyasāvako dhamme … pe …	The Dharma …
saṅghe … pe ….	the Saṅgha …


Puna caparaṃ, bhikkhave, ariyasāvako vigatamalamaccherena cetasā agāraṃ ajjhāvasati muttacāgo payatapāṇi vossaggarato yācayogo dānasaṃvibhāgarato.	Furthermore, a noble-one's-disciple lives at home rid of the stain of stinginess, freely generous, open-handed, loving to let go, committed to charity, loving to give and to share.
Ayaṃ catuttho puññābhisando kusalābhisando sukhassāhāro.	This is the fourth kind of overflowing merit, overflowing goodness that nurtures happiness.
Ime kho, bhikkhave, cattāro puññābhisandā kusalābhisandā sukhassāhārā”ti.	These are the four kinds of overflowing merit, overflowing goodness that nurture happiness.”


33. Tatiyapuññābhisandasutta	33. Overflowing Merit (3rd)
“Cattārome, bhikkhave, puññābhisandā kusalābhisandā sukhassāhārā.	“monks, there are these four kinds of overflowing merit, overflowing goodness that nurture happiness.
Katame cattāro?	What four?
Idha, bhikkhave, ariyasāvako buddhe aveccappasādena samannāgato hoti—	It’s when a noble-one's-disciple has experiential confidence in the Buddha …
itipi so bhagavā … pe … satthā devamanussānaṃ buddho bhagavāti.
Ayaṃ paṭhamo puññābhisando kusalābhisando sukhassāhāro.


Puna caparaṃ, bhikkhave, ariyasāvako dhamme … pe …	teaching …
saṅghe … pe ….	the Saṅgha …


Puna caparaṃ, bhikkhave, ariyasāvako paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā.	Furthermore, a monk is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.
Ayaṃ catuttho puññābhisando kusalābhisando sukhassāhāro.	This is the fourth kind of overflowing merit, overflowing goodness that nurtures happiness.
Ime kho, bhikkhave, cattāro puññābhisandā kusalābhisandā sukhassāhārā”ti.	These are the four kinds of overflowing merit, overflowing goodness that nurture happiness.”


34. Paṭhamadevapadasutta	34. Footprints of the Gods (1st)
Sāvatthinidānaṃ.	At Sāvatthī.
“Cattārimāni, bhikkhave, devānaṃ devapadāni avisuddhānaṃ sattānaṃ visuddhiyā apariyodātānaṃ sattānaṃ pariyodapanāya.	“monks, these four footprints of the gods are in order to purify unpurified beings and cleanse unclean beings.


Katamāni cattāri?	What four?
Idha, bhikkhave, ariyasāvako buddhe aveccappasādena samannāgato hoti—	Firstly, a noble-one's-disciple has experiential confidence in the Buddha …
itipi so bhagavā … pe … satthā devamanussānaṃ buddho bhagavāti.
Idaṃ paṭhamaṃ devānaṃ devapadaṃ avisuddhānaṃ sattānaṃ visuddhiyā apariyodātānaṃ sattānaṃ pariyodapanāya.	This is the first footprint of the gods in order to purify unpurified beings and cleanse unclean beings.


Puna caparaṃ, bhikkhave, ariyasāvako dhamme … pe …	Furthermore, a noble-one's-disciple has experiential confidence in The Dharma …
saṅghe … pe ….	the Saṅgha …


Puna caparaṃ, bhikkhave, ariyasāvako ariyakantehi sīlehi samannāgato hoti akhaṇḍehi … pe … samādhisaṃvattanikehi.	Furthermore, a noble-one's-disciple’s ethical conduct is loved by the noble ones, unbroken, unflawed, unblemished, untainted, liberating, praised by sensible people, not mistaken, and leading to undistractible-lucidity.
Idaṃ catutthaṃ devānaṃ devapadaṃ avisuddhānaṃ sattānaṃ visuddhiyā apariyodātānaṃ sattānaṃ pariyodapanāya.	This is the fourth footprint of the gods in order to purify unpurified beings and cleanse unclean beings.
Imāni kho, bhikkhave, cattāri devānaṃ devapadāni avisuddhānaṃ sattānaṃ visuddhiyā apariyodātānaṃ sattānaṃ pariyodapanāyā”ti.	These four footprints of the gods are in order to purify unpurified beings and cleanse unclean beings.”


36. Devasabhāgatasutta	36. In Common With the Gods
“Catūhi, bhikkhave, dhammehi samannāgataṃ attamanā devā sabhāgataṃ kathenti.	“monks, when someone has four things the gods are pleased and speak of what they have in common.
Katamehi catūhi?	What four?
Idha, bhikkhave, ariyasāvako buddhe aveccappasādena samannāgato hoti—	Firstly, a noble-one's-disciple has experiential confidence in the Buddha …
itipi so bhagavā … pe … satthā devamanussānaṃ buddho bhagavāti.
Yā tā devatā buddhe aveccappasādena samannāgatā ito cutā tatrūpapannā tāsaṃ evaṃ hoti:	There are deities with experiential confidence in the Buddha who passed away from here and were reborn there. They think:
‘yathārūpena kho mayaṃ buddhe aveccappasādena samannāgatā tato cutā idhūpapannā, ariyasāvakopi tathārūpena buddhe aveccappasādena samannāgato ehīti devānaṃ santike’ti.	‘Having such experiential confidence in the Buddha, we passed away from there and were reborn here. That noble-one's-disciple has the same kind of experiential confidence in the Buddha, so they will come into the presence of the gods.’


Puna caparaṃ, bhikkhave, ariyasāvako dhamme … pe …	Furthermore, a noble-one's-disciple has experiential confidence in The Dharma …
saṅghe … pe …	the Saṅgha …
ariyakantehi sīlehi samannāgato hoti akhaṇḍehi … pe … samādhisaṃvattanikehi.	And they have the ethical conduct loved by the noble ones … leading to undistractible-lucidity.
Yā tā devatā ariyakantehi sīlehi samannāgatā ito cutā tatrūpapannā tāsaṃ evaṃ hoti:	There are deities with the ethical conduct loved by the noble ones who passed away from here and were reborn there. They think:
‘yathārūpehi kho mayaṃ ariyakantehi sīlehi samannāgatā tato cutā idhūpapannā, ariyasāvakopi tathārūpehi ariyakantehi sīlehi samannāgato ehīti devānaṃ santike’ti.	‘Having such ethical conduct loved by the noble ones, we passed away from there and were reborn here. That noble-one's-disciple has the same kind of ethical conduct loved by the noble ones, so they will come into the presence of the gods.’
Imehi kho, bhikkhave, catūhi dhammehi samannāgataṃ attamanā devā sabhāgataṃ kathentī”ti.	When someone has four things the gods are pleased and speak of what they have in common.”


38. Vassasutta	38. Rain
“Seyyathāpi, bhikkhave, uparipabbate thullaphusitake deve vassante taṃ udakaṃ yathāninnaṃ pavattamānaṃ pabbatakandarapadarasākhā paripūreti, pabbatakandarapadarasākhā paripūrā kusobbhe paripūrenti, kusobbhā paripūrā mahāsobbhe paripūrenti, mahāsobbhā paripūrā kunnadiyo paripūrenti, kunnadiyo paripūrā mahānadiyo paripūrenti, mahānadiyo paripūrā mahāsamuddaṃ paripūrenti;	“monks, suppose it rains heavily on a mountain top, and the water flows downhill to fill the hollows, crevices, and creeks. As they become full, they fill up the pools. The pools fill up the lakes, the lakes fill up the streams, and the streams fill up the rivers. And as the rivers become full, they fill up the ocean.
evameva kho, bhikkhave, ariyasāvakassa yo ca buddhe aveccappasādo, yo ca dhamme aveccappasādo, yo ca saṃghe aveccappasādo, yāni ca ariyakantāni sīlāni—	In the same way, a noble-one's-disciple has experiential confidence in the Buddha, The Dharma, and the Saṅgha, and the ethics loved by the noble ones.
ime dhammā sandamānā pāraṃ gantvā āsavānaṃ khayāya saṃvattantī”ti.	These things flow onwards; and, after crossing to the far shore, they lead to the ending of defilements.”

.	.
(cst4)	(derived from B. Sujato 2018/12)


5. Sagāthakapuññābhisandavagga	5. Overflowing Merit, With Verses


43. Tatiyaabhisandasutta	43. Overflowing Merit (3rd)
“Cattārome, bhikkhave, puññābhisandā, kusalābhisandā, sukhassāhārā.	“monks, there are these four kinds of overflowing merit, overflowing goodness that nurture happiness.
Katame cattāro?	What four?
Idha, bhikkhave, ariyasāvako buddhe aveccappasādena samannāgato hoti—	It’s when a noble-one's-disciple has experiential confidence in the Buddha …
itipi so bhagavā … pe … satthā devamanussānaṃ buddho bhagavāti.
Ayaṃ paṭhamo puññābhisando, kusalābhisando, sukhassāhāro.


Puna caparaṃ, bhikkhave, ariyasāvako dhamme … pe …	The Dharma …
saṅghe … pe ….	the Saṅgha …


Puna caparaṃ, bhikkhave, ariyasāvako paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā.	Furthermore, a monk is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.
Ayaṃ catuttho puññābhisando kusalābhisando sukhassāhāro.	This is the fourth kind of overflowing merit, overflowing goodness that nurtures happiness.
Ime kho, bhikkhave, cattāro puññābhisandā kusalābhisandā sukhassāhārā.	These are the four kinds of overflowing merit, overflowing goodness that nurture happiness.


Imehi kho, bhikkhave, catūhi puññābhisandehi kusalābhisandehi samannāgatassa ariyasāvakassa na sukaraṃ puññassa pamāṇaṃ gaṇetuṃ:	When a noble-one's-disciple has these four kinds of overflowing merit and goodness, it’s not easy to measure how much merit they have by saying that
‘ettako puññābhisando, kusalābhisando, sukhassāhāro’ti.	this is the extent of their overflowing merit, overflowing goodness that nurtures happiness.
Atha kho asaṅkhyeyyo appameyyo mahāpuññakkhandhotveva saṅkhyaṃ gacchatī”ti.	It’s simply reckoned as an incalculable, immeasurable, great mass of merit.”
Idamavoca bhagavā … pe …	That is what the Buddha said.
satthā:	Then the Holy One, the Teacher, went on to say:


“Yo puññakāmo kusale patiṭṭhito,	“One who desires merit, grounded in the skillful,
Bhāveti maggaṃ amatassa pattiyā;	develops the eight-fold path for realizing the deathless.
So dhammasārādhigamo khaye rato,	Once they’ve reached the heart of The Dharma, delighting in ending,
Na vedhati maccurājāgamanasmin”ti.	they don’t tremble at the approach of the King of Death.”


44. Paṭhamamahaddhanasutta	44. Rich (1st)
“Catūhi, bhikkhave, dhammehi samannāgato ariyasāvako ‘aḍḍho mahaddhano mahābhogo’ti vuccati.	“monks, a noble-one's-disciple who has four things is said to be rich, affluent, and wealthy.


Katamehi catūhi?	What four?
Idha, bhikkhave, ariyasāvako buddhe aveccappasādena samannāgato hoti—	It’s when a noble-one's-disciple has experiential confidence in the Buddha …
itipi so bhagavā … pe … satthā devamanussānaṃ buddho bhagavāti;
dhamme … pe …	The Dharma …
saṅghe … pe …	the Saṅgha …
ariyakantehi sīlehi samannāgato hoti akhaṇḍehi … pe … samādhisaṃvattanikehi.	And they have the ethical conduct loved by the noble ones … leading to undistractible-lucidity.
Imehi kho, bhikkhave, catūhi dhammehi samannāgato ariyasāvako ‘aḍḍho mahaddhano mahābhogo’ti vuccatī”ti.	A noble-one's-disciple who has these four things is said to be rich, affluent, and wealthy.”


45. Dutiyamahaddhanasutta	45. Rich (2nd)
“Catūhi, bhikkhave, dhammehi samannāgato ariyasāvako ‘aḍḍho mahaddhano mahābhogo mahāyaso’ti vuccati.	“monks, a noble-one's-disciple who has four things is said to be rich, affluent, wealthy, and famous.


Katamehi catūhi?	What four?
Idha, bhikkhave, ariyasāvako buddhe aveccappasādena samannāgato hoti—	It’s when a noble-one's-disciple has experiential confidence in the Buddha …
itipi so bhagavā … pe … satthā devamanussānaṃ buddho bhagavāti.
Dhamme … pe …	The Dharma …
saṅghe … pe …	the Saṅgha …
ariyakantehi sīlehi samannāgato hoti akhaṇḍehi … pe … samādhisaṃvattanikehi.	And they have the ethical conduct loved by the noble ones … leading to undistractible-lucidity.
Imehi kho, bhikkhave, catūhi dhammehi samannāgato ariyasāvako ‘aḍḍho mahaddhano mahābhogo mahāyaso’ti vuccatī”ti.	A noble-one's-disciple who has these four things is said to be rich, affluent, wealthy, and famous.”


46. Suddhakasutta	46. Plain Version
“Catūhi, bhikkhave, dhammehi samannāgato ariyasāvako sotāpanno hoti avinipātadhammo niyato sambodhiparāyaṇo.	“monks, a noble-one's-disciple who has four things is a stream-enterer, not liable to be reborn in the underworld, bound for awakening.


Katamehi catūhi?	What four?
Idha, bhikkhave, ariyasāvako buddhe aveccappasādena samannāgato hoti—	It’s when a noble-one's-disciple has experiential confidence in the Buddha …
itipi so bhagavā … pe … satthā devamanussānaṃ buddho bhagavāti.
Dhamme … pe …	The Dharma …
saṅghe … pe …	the Saṅgha …
ariyakantehi sīlehi samannāgato hoti akhaṇḍehi … pe … samādhisaṃvattanikehi.	And they have the ethical conduct loved by the noble ones … leading to undistractible-lucidity.
Imehi kho, bhikkhave, catūhi dhammehi samannāgato ariyasāvako sotāpanno hoti avinipātadhammo niyato sambodhiparāyaṇo”ti.	A noble-one's-disciple who has these four things is a stream-enterer, not liable to be reborn in the underworld, bound for awakening.”


47. Nandiyasutta	47. With Nandiya
Kapilavatthunidānaṃ.	At Kapilavatthu.
Ekamantaṃ nisinnaṃ kho nandiyaṃ sakkaṃ bhagavā etadavoca:	Seated to one side, the Buddha said to Nandiya the Sakyan:
“catūhi kho, nandiya, dhammehi samannāgato ariyasāvako sotāpanno hoti avinipātadhammo niyato sambodhiparāyaṇo.	“Nandiya, a noble-one's-disciple who has four things is a stream-enterer, not liable to be reborn in the underworld, bound for awakening.


Katamehi catūhi?	What four?
Idha, nandiya, ariyasāvako buddhe aveccappasādena samannāgato hoti—	It’s when a noble-one's-disciple has experiential confidence in the Buddha …
itipi so bhagavā … pe … satthā devamanussānaṃ buddho bhagavāti.
Dhamme … pe …	The Dharma …
saṅghe … pe …	the Saṅgha …
ariyakantehi sīlehi samannāgato hoti akhaṇḍehi … pe … samādhisaṃvattanikehi.	And they have the ethical conduct loved by the noble ones … leading to undistractible-lucidity.
Imehi kho, nandiya, catūhi dhammehi samannāgato ariyasāvako sotāpanno hoti avinipātadhammo niyato sambodhiparāyaṇo”ti.	A noble-one's-disciple who has these four things is a stream-enterer, not liable to be reborn in the underworld, bound for awakening.”


48. Bhaddiyasutta	48. With Bhaddiya
Kapilavatthunidānaṃ.	At Kapilavatthu.
Ekamantaṃ nisinnaṃ kho bhaddiyaṃ sakkaṃ bhagavā etadavoca:	Seated to one side, the Buddha said to Bhaddiya the Sakyan:
“catūhi kho, bhaddiya, dhammehi samannāgato ariyasāvako sotāpanno hoti avinipātadhammo niyato sambodhiparāyaṇo.	“Bhaddiya, a noble-one's-disciple who has four things is a stream-enterer …”


49. Mahānāmasutta	49. With Mahānāma
Kapilavatthunidānaṃ.	At Kapilavatthu.
Ekamantaṃ nisinnaṃ kho mahānāmaṃ sakkaṃ bhagavā etadavoca:	Seated to one side, the Buddha said to Mahānāma the Sakyan:
“catūhi kho, mahānāma, dhammehi samannāgato ariyasāvako sotāpanno hoti … pe … sambodhiparāyaṇo.	“Mahānāma, a noble-one's-disciple who has four things is a stream-enterer …”


50. Aṅgasutta	50. Factors
“Cattārimāni, bhikkhave, sotāpattiyaṅgāni.	“monks, there are these four factors of stream-entry.
Katamāni cattāri?	What four?
Sappurisasaṃsevo, saddhammassavanaṃ, yonisomanasikāro, dhammānudhammappaṭipatti—	Associating with good people, listening to the true Dharma, proper attention, and practicing in line with The Dharma.
imāni kho, bhikkhave, cattāri sotāpattiyaṅgānī”ti.	These are the four factors of stream-entry.”


51. Sagāthakasutta	51. With Verses
“Catūhi, bhikkhave, dhammehi samannāgato ariyasāvako sotāpanno hoti avinipātadhammo niyato sambodhiparāyaṇo.	“monks, a noble-one's-disciple who has four things is a stream-enterer, not liable to be reborn in the underworld, bound for awakening.


Katamehi catūhi?	What four?
Idha, bhikkhave, ariyasāvako buddhe aveccappasādena samannāgato hoti—	It’s when a noble-one's-disciple has experiential confidence in the Buddha …
itipi so bhagavā … pe … satthā devamanussānaṃ buddho bhagavāti.
Dhamme … pe …	The Dharma …
saṅghe … pe …	the Saṅgha …
ariyakantehi sīlehi samannāgato hoti akhaṇḍehi … pe … samādhisaṃvattanikehi.	And they have the ethical conduct loved by the noble ones … leading to undistractible-lucidity.
Imehi kho, bhikkhave, catūhi dhammehi samannāgato ariyasāvako sotāpanno hoti avinipātadhammo niyato sambodhiparāyaṇo”ti.	A noble-one's-disciple who has these four things is a stream-enterer, not liable to be reborn in the underworld, bound for awakening.”
Idamavoca bhagavā.	That is what the Buddha said.
Idaṃ vatvāna sugato athāparaṃ etadavoca satthā:	Then the Holy One, the Teacher, went on to say:


“Yassa saddhā tathāgate,	“Whoever has earned-trust in the Realized One,
acalā suppatiṭṭhitā;	unwavering and well established;
Sīlañca yassa kalyāṇaṃ,	whose ethical conduct is good,
ariyakantaṃ pasaṃsitaṃ.	praised and loved by the noble ones;


Saṅghe pasādo yassatthi,	who has confidence in the Saṅgha,
ujubhūtañca dassanaṃ;	and correct view:
Adaliddoti taṃ āhu,	they’re said to be prosperous,
amoghaṃ tassa jīvitaṃ.	their life is not in vain.


Tasmā saddhañca sīlañca,	So let the wise devote themselves
pasādaṃ dhammadassanaṃ;	to earned-trust, ethical behaviour,
Anuyuñjetha medhāvī,	confidence, and insight into The Dharma,
saraṃ buddhānasāsanan”ti.	remembering the instructions of the Buddhas.”

4👑☸ Cattāri Ariya-saccaṃ 四聖諦

SN 55 all 74 suttas

SN 55 Sotā-patti Saṃyutta: stream-enterer connected [discourses]

SN 55 vagga 1 Veḷudvāra: At Bamboo Gate

SN 55.1 Cakkavattirāja: A Wheel-Turning Monarch

SN 55.2 Brahmacariyogadha: The Culmination of the Spiritual Life

SN 55.3 Dīghāvuupāsaka: With Dīghāvu

SN 55.4 Paṭhamasāriputta: With Sāriputta (1st)

SN 55.5 Dutiyasāriputta: With Sāriputta (2nd)

SN 55.6 Thapati: The Chamberlains

SN 55.7 Veḷudvāreyya: The People of Bamboo Gate

SN 55.8 Paṭhamagiñjakāvasatha: In the Brick Hall (1st)

SN 55.9 Dutiyagiñjakāvasatha: At the Brick Hall (2nd)

SN 55.10 Tatiyagiñjakāvasatha: At the Brick Hall (3rd)

SN 55 vagga 2 Rājakārāma: A Thousand Nuns

SN 55.11 Sahassabhikkhunisaṅgha: A Saṅgha of a Thousand Nuns

SN 55.12 Brāhmaṇa: The Brahmins

SN 55.13 Ānandatthera: With the Senior Monk Ānanda

SN 55.14 Duggatibhaya: Fear of the Bad Place

SN 55.15 Duggativinipātabhaya: Fear of the Bad Place, the Underworld

SN 55.16 Paṭhamamittāmacca: Friends and Colleagues (1st)

SN 55.17 Dutiyamittāmacca: Friends and Colleagues (2nd)

SN 55.18 Paṭhamadevacārika: A Visit to the Gods (1st)

SN 55.19 Dutiyadevacārika: A Visit to the Gods (2nd)

SN 55.20 Tatiyadevacārika: A Visit to the Gods (3rd)

SN 55 vagga 3 Saraṇāni: About Sarakāni

SN 55.21 Paṭhamamahānāma: With Mahānāma (1st)

SN 55.22 Dutiyamahānāma: With Mahānāma (2nd)

SN 55.23 Godhasakka: With Godhā the Sakyan

SN 55.24 Paṭhamasaraṇānisakka: About Sarakāni (1st)

SN 55.25 Dutiyasaraṇānisakka: About Sarakāni the Sakyan (2nd)

SN 55.26 Paṭhamaanāthapiṇḍika: Anāthapiṇḍika (1st)

SN 55.27 Dutiyaanāthapiṇḍika: With Anāthapiṇḍika (2nd)

SN 55.28 Paṭhamabhayaverūpasanta: Dangers and Threats (1st)

SN 55.29 Dutiyabhayaverūpasanta: Dangers and Threats (2nd)

SN 55.30 Nandakalicchavi: With Nandaka the Licchavi

SN 55 vagga 4 Puññābhisanda: Overflowing Merit

SN 55.31 Paṭhamapuññābhisanda: Overflowing Merit (1st)

SN 55.32 Dutiyapuññābhisanda: Overflowing Merit (2nd)

SN 55.33 Tatiyapuññābhisanda: Overflowing Merit (3rd)

SN 55.34 Paṭhamadevapada: Footprints of the Gods (1st)

SN 55.35 Dutiyadevapada: Footprints of the Gods (2nd)

SN 55.36 Devasabhāgata: In Common With the Gods

SN 55.37 Mahānāma: With Mahānāma

SN 55.38 Vassa: Rain

SN 55.39 Kāḷigodha: With Kāḷigodhā

SN 55.40 Nandiyasakka: Nandiya the Sakyan

SN 55 vagga 5 Sagāthakapuññābhisanda: Overflowing Merit, With Verses

SN 55.41 Paṭhamaabhisanda: Overflowing Merit (1st)

SN 55.42 Dutiyaabhisanda: Overflowing Merit (2nd)

SN 55.43 Tatiyaabhisanda: Overflowing Merit (3rd)

SN 55.44 Paṭhamamahaddhana: Rich (1st)

SN 55.45 Dutiyamahaddhana: Rich (2nd)

SN 55.46 Suddhaka: Plain Version

SN 55.47 Nandiya: With Nandiya

SN 55.48 Bhaddiya: With Bhaddiya

SN 55.49 Mahānāma: With Mahānāma

SN 55.50 Aṅga: Factors

SN 55 vagga 6 Sappañña: A Wise Person

SN 55.51 Sagāthaka: With Verses

SN 55.52 Vassaṃvuttha: One Who Completed the Rains

SN 55.53 Dhammadinna: With Dhammadinna

SN 55.54 Gilāna: Sick

SN 55.55 Sotāpattiphala: The Fruit of Stream-Entry

SN 55.56 Sakadāgāmiphala: The Fruit of Once-Return

SN 55.57 Anāgāmiphala: The Fruit of Non-Return

SN 55.58 Arahattaphala: The Fruit of Perfection

SN 55.59 Paññāpaṭilābha: The Getting of Wisdom

SN 55.60 Paññāvuddhi: The Growth of Wisdom

SN 55.61 Paññāvepulla: The Increase of Wisdom

SN 55 vagga 7 Mahāpañña: Great Wisdom

SN 55.62 Mahāpaññā: Great Wisdom

63-74. Extensiveness of Wisdom, Etc.

☸ Lucid 24.org 🐘🐾‍


55. Sotāpattiphalasutta	55. The Fruit of Stream-Entry
“Cattārome, bhikkhave, dhammā bhāvitā bahulīkatā sotāpattiphalasacchikiriyāya saṃvattanti.	“monks, when four things are developed and cultivated they lead to the realization of the fruit of stream-entry.
Katame cattāro?	What four?
Sappurisasaṃsevo, saddhammassavanaṃ, yonisomanasikāro, dhammānudhammappaṭipatti—	Associating with good people, listening to the true Dharma, proper attention, and practicing in line with The Dharma.
ime kho, bhikkhave, cattāro dhammā bhāvitā bahulīkatā sotāpattiphalasacchikiriyāya saṃvattantī”ti.	When these four things are developed and cultivated they lead to the realization of the fruit of stream-entry.”


56. Sakadāgāmiphalasutta	56. The Fruit of Once-Return
“Cattārome, bhikkhave, dhammā bhāvitā bahulīkatā sakadāgāmiphalasacchikiriyāya saṃvattanti.	“monks, when four things are developed and cultivated they lead to the realization of the fruit of once-return. …”
Katame cattāro?
… pe Saṃvattantī”ti.


57. Anāgāmiphalasutta	57. The Fruit of Non-Return
“… Anāgāmiphalasacchikiriyāya saṃvattantī”ti.	“monks, when four things are developed and cultivated they lead to the realization of the fruit of non-return. …”


58. Arahattaphalasutta	58. The Fruit of Perfection
“… Arahattaphalasacchikiriyāya saṃvattantī”ti.	“monks, when four things are developed and cultivated they lead to the realization of the fruit of perfection. …”


59. Paññāpaṭilābhasutta	59. The Getting of Wisdom
“… Paññāpaṭilābhāya saṃvattantī”ti.	“monks, when four things are developed and cultivated they lead to the getting of wisdom. …”


60. Paññāvuddhisutta	60. The Growth of Wisdom
“… Paññāvuddhiyā saṃvattantī”ti.	“monks, when four things are developed and cultivated they lead to the growth of wisdom. …”


61. Paññāvepullasutta	61. The Increase of Wisdom
“…. Paññāvepullāya … saṃvattantī”ti.	“monks, when four things are developed and cultivated they lead to the increase of wisdom. …”


62. Mahāpaññāsutta	62. Great Wisdom
“Cattārome, bhikkhave, dhammā bhāvitā bahulīkatā mahāpaññatāya saṃvattanti.	“monks, when four things are developed and cultivated they lead to great wisdom.
Katame cattāro?	What four?
Sappurisasaṃsevo, saddhammassavanaṃ, yonisomanasikāro, dhammānudhammappaṭipatti—	Associating with good people, listening to the true Dharma, proper attention, and practicing in line with The Dharma.
ime kho, bhikkhave, cattāro dhammā bhāvitā bahulīkatā mahāpaññatāya saṃvattantī”ti.	When these four things are developed and cultivated they lead to great wisdom.”




Sotāpattisaṃyuttaṃ ekādasamaṃ.	The Linked Discourses on Stream-Entry, the eleventh section.